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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,  N.  J. 


Purchased  by  the 
Mrs.   Robert  Lenox  Kennedy  Church  History  Fund. 


Division 

Section !^..^-^C-^ 


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THE 

DISCOVERIE    OF    WITCHCRAFT 


THE   DISCOVERIE 


v^ 


WITCHGRAFT 


REGINALD    SCOT,    Esquire 


BEING    A    REPRINT    OF    THE    FIRST    EDITION 
PUBLISHED    IN    1584 


WITH  EXPLANATORY  NOTES,  GLOSSARY,  AND  INTRODUCTION 

BY 

BRINSLEY     NICHOLSON,     M.D. 

DEPUTY    INSPECTOR   GENERAL 


r 


LONDON 

ELLIOT   STOCK,  62   PATERNOSTER   ROW,  E.C. 

1886 


This  ediiuni  of  Scoi's  DiscovERlE  avis/s/s 
of  2jo  copies  only. —  E.  S. 


DR.  NICHOLSON'S    SUBSCRIBERS. 


The  Royal  Library,  Windsor  Castle. 

W.  Aldis  Wright,  LL.D.,  Cambridge. 

Fabyan  Amery,  Esq.,  Ashburton. 

J.  E.  Bailey,  Esq.,  Stratford,  Manchester. 

W.  W.  Baynes,  Esq.,  London. 

Ernest  Blacker,  Esq.,  Midsomer  Norton. 

D,  Brodie,  Esq.,  Canterbury. 

A.  H.  BULLEN,  Esq.,  West  Hampstead. 

Miss  BURSILL,  London. 

J.  Patterson  Cassells,  M.D.,  Glasgow. 

Prof.  Chrystal,  Edinburgh. 

Sir  Andrew  Clark,  Bart.,  M.D.,  LL.D.,  etc.,  London. 

The  Lord  Chief  Justice  Coleridge,  London. 

C.  W.  Shirley  Deakin,  Esq.,  Allahabad. 

K.  Deighton,  Esq.,  Agra. 

Edw.  Denham,  Esq.,  New  Bedford,  U.S.A. 

The  Right  Hon.  the  Earl  of  Derby,  Knowsley  Hall. 

The  Duke  of  Devonshire,  Devonshire  House. 

R.  Dill,  M.D,,  Brighton. 

Dr.  J.  Matthews  Duncan,  A.M.,  F.R.S.,  etc.,  London. 

Mrs.  D.  P.  Evans,  Clifton,  Bristol. 

P.  F.  Sparke  Evans,  Esq.,  Clifton,  Bristol. 

Prof.  John  Ferguson,  Glasgow. 

Alex.  Forsyth,  M.D.,  Greenwich. 


Francis  F.  Fox,  J. P.,  Chipping  Sodbury,  Bristol. 

Prof.  T.  R.  Fraser,  M.D.,  Edinburgh. 

H.  H.  FURNESS,  Esq.,  Philadelphia,  U.S.A. 

James  Gairdner,  Esq.,  London. 

Prof.  W.  T.  Gairdner,  M.D.,  LL.D.,  Glasgow, 

Edm.  Goldsmid,  F.S.A.  (Scot.),  Edinburgh. 

The  Rev.  A.  B.  Grosart,  D.D.,  LL.D.,  Blackburn. 

C.  O.  Halliwell-Phillipps,  Esq.,  F.R.S.,  etc.,  Brighton. 

Henry  Hucks  Gibbs,  Esq.,  London. 

The  Rev.  W.  A.  HARRISON,  South  Lambeth. 

W.  A.  Hammond,  Esq.,  New  York. 

C.  M.  Ingleby,  Esq.,  LL.D.,  Essex. 

Sir  Wm.  Jenner,  Bart.,  M.D.,  F.R.S.,  etc.,  London. 

W.  Oscar  Jennings,  M.D.,  Paris. 

Day.  a.  King,  M.B.,  London. 

F.  de  M.  Leathes,  Esq.,  London, 

Library,  British  Museum. 

Exeter  College,  Oxford, 

Harvard  Coll.,  Cambridge,  U.S.A. 

Royal  Institution,  London. 

Leeds. 

McGill  University,  Montreal. 

National,  of  Ireland. 

Society  of  Antiquaries,  Scotland. 

St.  Andrew's  University,  Aberdeen, 

Free,  Sydney. 

Louis  Leisler,  Esq.,  Frankfort-on-the-Main. 
The  Marquis  of  Lothian,  Newbattle  Abbey. 
Dove  MacColman,  M.D.,  Argyleshire. 
Prof  Douglas  Maclagan,  M.D.,  Edinburgh. 
J.  D.  Marwick,  Esq.,  LL.D.,  Glasgow. 
Prof  David  Masson,  Edinburgh. 
John  Morison,  Esq.,  Glasgow. 
Prof  H.  MORLEY,  LL.D.,  London. 


Sir  JAS.  Paget,  Bart.,  F.R.S.,  LL.D.,  etc.,  London. 

Cornelius  Payne,  Esq.,  Kemp  Town,  Brighton. 

Miss  E.  Phipson,  London. 

The  Earl  of  Powis,  Berkeley  Square. 

The  Right  Hon.  the  Earl  of  Rosebery,  Dalmeney  Castle. 

Jos.  Carne  Ross,  M.D.,  Penzance. 

The  Rev.  E.  E.  Baylee  Salisbury,  B.D.,  Horncastle. 

Alex.  Stewart,  M.D.,  Pendleton,  Manchester. 

W.  G.  Stone,  Esq.,  Walditch,  Bridport. 

Lawson  Tait,  F.R.C.S.,  Birmingham. 

Samuel  Timmins,  Esq.,  F.S.A.,  Arley,  Coventry. 

D.  Hack  Tuke,  M.D.,  LL.D.,  London. 

G.  H.  White,  Esq.,  Torquay. 

Walter  G.  Whittingham,  Esq.,  London. 

W.  Wilson,  Esq.,  Berwick-on-Tweed. 

A.  J.  Young,  Esq.,  Edinburgh. 


DEDICATION. 


(To  tf)p  iHnnor? 

OF 

H.R.H.    PRINCE    LEOPOLD,    DUKE    OF   ALBAN\', 

UNTIMELY   TAKEN    FROM    US, 

THIS    WORK   OF   AN    ELIZABETHAN    ENGLISHMAN, 

AND    OF   A    KINDRED    SPIRIT, 

WHOSE    HONESTY,    INTELLIGENCE,    AND    COMPASSION 

FOUGHT  AGAINST   THE  CRUEL  SUPERSTITION 

AND    IGNORANCE   OF    HIS    AGE, 

IS, 

BY    ROYAL    PERMISSION    AND    WITH    REGRETFUL    ESTEEM, 

DEDICATED    BY 

THE    EDITOR. 


PREFACE. 


'"T^HIS  reprint  is  not  a  facsimile  of  the  edition  of  1584,  for  that  was 
in  black  letter,  and  its  page  smaller  and  of  quarto  size.  Being 
also  for  modern  readers,  and  for  use,  the  /  of  the  original  has  become, 
where  necessary,  the  j  of  the  second  edition  ;  the  u  and  v  have  been 
altered  according  to  modern  usage,  that  is,  generally  interchanged  ; 
while  the  short  s  replaces  theyl  Such  modernisations  render  it  more 
readable  by  the  historical  and  philosophical  student,  by  the  man  of 
science,  and  by  the  psychological  physician,  willing  to  learn  all  that 
may  instruct  himself  and  benefit  others.  Neither  would  this  reprint 
have  been  undertaken,  unless  the  work  itself  had  appeared  to  my 
friend  and  fellow-student,  W.  T.  Gairdner,  M.D.,  LL.D.,  Professor 
of  Medicine  in  the  University  of  Glagow, — and  led  by  him — to  myself 
and  others,  worthy  on  the  above-mentioned  grounds,  of  being  repro- 
duced, and  as  being  both  in  matter  and  style  a  valuable  English 
classic. 

While,  however,  it  is  not  a  facsimile,  yet,  excepting  such  variations 
as  are  above  noticed,  and  allowing  for  the  few  and  trifling  errors  from 
which  no  copy  can  expect  to  be  free,  not  even  a  photographic  one,  as 
experts  in  these  matters  well  know,  this  will,  I  believe,  be  found  a 
correct  reprint.  Every  proof  has  been  thrice,  and  sometimes  oftener, 
read  over  with  the  original  by  myself,  and  these  efforts  have  been 
well  supplemented  by  the  intelligence  and  care  of  its  printers. 
Even  the  word-errors  of  the  original,  where  not  in  its  list  of 
errata,  have  been  retained,  though  the  true  or  conjectural  readings 
have  been  given  in  the  margin,  or  in  two  or  three  instances  in 
the  Notings  at  the  end.  Except  also  in  two  instances,  where 
for  necessity's  sake  alterations  have  been  introduced  within  [  ]s, 
and  the  original  given  in  the  margin,  the  old  punctuation  has  been 
retained,  it  being,  as  a  rule,  very  good,  while  any  slight  slips  are 


2>iji  Preface. 

readily  observed,  and  do  not  affect  the  sense.  For  such  other  differ- 
ences as  are  due  to  the  black  letter,  and  for  others  like  these,  I  would 
refer  the  print-studying  reader  to  the  Introduction. 

In  the  biographical  portion  of  this  Introduction,  besides  a  supposi- 
tion or  two  of  my  own,  which  from  his  writings  seem  to  me  highly 
probable,  there  have  been  given  notices  of  his  pedigree,  age,  and 
marriages,  matters  hitherto  unknown  or  misstated,  and  for  which  I 
would  at  once  record  my  indebtedness  to  Edmund  Ward  Oliver,  Esq. 
This  gentleman  having  taken  an  interest  in  investigating  these  ques- 
tions, and  being  a  perfect  stranger  to  me,  wrote  and  offered  the  results 
of  his  inquiries  so  soon  as  he  had  learnt  that  I  was  engaged  with  this 
reprint,  and  has  since  most  obligingly  answered  the  various  questions 
that  I  have  had  occasion  to  put  to  him.  A  copy  of  Scot's  Will  has 
been  also  for  the  first  time  published,  and  some  Notes  and  a  Glossary 
added.  Were  I  to  have  imitated  the  learned  editors  of  former  days, 
I  should  have  added,  not  some,  but  exhaustive  notes  on  every  point, 
gathered  from  every  known  and  unknown  source  ;  but  I  have  con- 
fined myself  to  explanation,  or  to  making  a  few  remarks  on  the 
text,  giving  also  the  author's  agreement  with,  or  obligations  to  Wier, 
so  far  as  I  knew  them,  and  Shakespeare's  and  Middleton's  obligations 
to  himself ;  my  reason  for  not  entering  into  greater  details  being 
that  I  am  no  student  of  the  pseudo-science  of  witchcraft,  but  a  student 
only  of  what  is  useful,  and  true,  and  good. 

It  would  be  unseemly,  especially  after  mentioning  Mr.  Oliver's 
name,  were  I  to  close  this  without  acknowledging  the  kind  assistance 
of  my  well-known  friend,  James  Gairdner,  Esq.,  of  the  Public  Record 
Office  ;  of  my  Shakespearian  friends,  W.  Aldis  Wright,  LL.D.,  and 
P.  A.  Daniel,  Esq.  ;  of  that  given  me  by  the  Very  Reverend  Father 
W.  H,  Eyre,  lately  Superior  of  Stonyhurst;  by  Mrs.  Amelia  Green;  as 
also  by  Prof.  W.  W.  Skeat,  and  Dr.  J.  A.  H.  Murray,  in  my  Glossary; 
though  all  were,  and  personally  are,  strangers;  as  are  Miss  Kath.  P. 
Woolrych,  Oare  Vicarage,  Kent,  and  Miss  Ayscough,  of  Brabourne 
Vicarage  ;  and  especially  that  given  me  by  my  other  Shakespearian 
friends,  the  Rev.  W.  H.  Harrison,  of  St.  Anne's,  South  Lambeth,  and 
W\  G.  Stone,  Esq.  My  best  thanks  are  also  due  to  Mr.  J.  J.  Jervis 
for  the  use,  for  the  printer,  of  a  partially  incomplete  copy  of  the  first 


Preface.  i% 

edition  ;  to  the  University  of  Glasgow  for  the  loan,  for  my  own  use, 
for  the  greater  part  of  a  year,  of  another  copy  of  this  first  edition ; 
and  for  the  use  for  the  same  period  of  a  copy  of  the  third  edition 
to  my  Alma  Mater  of  Edinburgh,  endeared  to  me  by  the  teachings, 
remembrances,  and  kindnesses  of  Sir  William  Hamilton,  Allan 
Thomson,  Christison,  Traill,  Jamieson,  that  most  sagacious  of 
surgeons  and  teachers,  Syme,  and  the  ever-to-be-revered  physician 
and  man,  W.  Pulteney  Alison. 

Br.  Nicholson. 


ERRATA. 

The  pagings,  as  usual.,  are  those  of  the  first  edition. 

P.  20,  heading,  ch.  ii,  '■^  inqtiistor^\  read  '■'inquisitors". 
P.  92, 1.  5,  6,  "Ulyffes"  {bis\  read  "Ulysses". 
P.  169, 1.  9,  "obsevation",  read  "observation". 

P.  192,  1.  3.  "taiav'\  read  "«(TTja;/". 

P.  334, 1.  2,  from  end,  "three,"  read  "three  ;" 
P.  347,  1.  6,  from  end,  "  left  it",  read  "  left  in", 
P.  522, 1.  6,  from  end,  ''Silyllce",  read  "Sibylla". 


hb 


INTRODUCTION. 


EXCEPT  that  they  add  the  names  of  some  who  have  opposed  his 
views,  or  some  such  trifling  matters,  all  the  writers  of  biographi- 
cal notices  of  Scot  have  drawn  their  information  from  the  account 
given  of  him  in  Wood's  AtJietice  Oxoti.  Nor,  indeed,  until  lately,  un- 
less original  search  had  been  made,  were  other  sources  available. 
Hence  I,  in  the  first  place,  give  his  words  verbatim  from  the  edition 
of  1691. 

"  Reynolde  Scot,  a  younger  Son  of  Sir  /ohn  Scot  of  Scots-hall^ 
near  to  Smeeth  in  Kent,  by  his  Wife,  Daughter  of  Reynolde  Pimp  of 
Pimps-court  Knight,  was  born  in  that  County,  and  at  about  17  years 
of  age  was  sent  to  Oxon,  particularly,  as  it  seems,  to  Hart  hall,  where 
several  of  his  Country-men  and  name  studied  in  the  latter  end  of  K. 
Hen.  8.  and  in  the  Reign  oi  Ed.  6.  &^c.  Afterwards  he  retired  to  his 
native  Country  without  the  honour  of  a  degree,  and  settled  at  Sineetli, 
where  he  found  great  incouragement  in  his  studies  from  his  kinsman 
Sir  Thos.  Scot.  About  which  time  taking  to  him  a  Wife,  he  gave 
himself  up  solely  to  solid  reading,  to  the  perusing  of  obscure  authors 
that  had  by  the  generality  of  Scholars  been  neglected,  and  at  times 
of  leisure  to  husbandry  and  gardening,  as  it  may  partly  appear  from 
these  books  following. 

"A  perfect  platform  of  a  Hop-garden,  and  necessary  instructions  for 
the  making  and  maintenance  thereof,  with  notes  and  rules  for  refor- 
mation of  all  abuses,  &c.     Lond.  1576.  qu.  the  2.  edit,  as  it  seems. 

"The  discovery  of  Witchcraft;  wherein  the  leud  dealing  of  Witches, 
and  Witchmongers  is  notably  detected,  the  knavery  of  Conjurers, 
the  impiety  of  Inchantors,  the  folly  of  Southsayers,  &c.  With  many 
other  things  are  opened,  which  have  long  been  hidden,  howbeit  very 
necessary  to  be  known.     Lond.  1584.  qu.  in  16  books. 

"Discourse  upon  Devils  and  Spirits. — In  this,  and  the  former,  both 
printed  together,  it  plainly  appears  that  the  author  was  very  well 
versed  in  many  choice  books,  and  that  his  search  into  them  was  so 
profound,  that  nothing  slip'd  his  Pen  that  might  make  for  his  purpose. 
Further  also  in  the  said  Discovery  and  Discourse.,  though  he  holds 
that  Witches  are  not  such  that  were  in  his  time  and  before,  commonly 
executed  for  Witches  ;  or  that  Witches  were,  or  are  not  ;  yet  they, 
which  were  written  for  the  instruction  of  all  Judges  and  Justices  of 
that  age,  (being  the  first  of  that  nature  that  were  published  in  the 
Mother  tongue,)  did  for  a  time  make  great  impressions  in  the  Magis- 


Inti'-oduction.  xi 

tracy  and  Clergy,  tho  afterwards  condemned  by  James  King  of 
Scots  (the  same  who  succeeded  Ou.  Elisabeth  in  the  Monarchy  of 
England)  in  his  Preface  to  Dcemonology,  printed  under  his  Name  at 
Edinburgh  in  1597.  cju.  and  by  several  others  since,  among  whom 
was  Rich.  Bernard  of  Batcomb,  in  his  Epist.  Ded.  before  his 
Guide  to  Grand  Jury-men.,  &c.  Lond.  1627.  in  oct.  What  else  our 
author  Scot  hath  written,  I  cannot  yet  tell,  nor  anything  else  of  him, 
only  but  that  he  dyed  in  Sept.  or  Oct.  in  fifteen  hundred  ninety  and 
nine,  and  was  buried  among  his  Ancestors  in  the  Church  at  Smeeth 
before-mentioned. 

"  In  the  time  of  the  said  Reynold  Scot  and  before,  have  been  con- 
versant among  the  Muses  in  Hart  hall,  the  Sackviles  of  Sussex,  the 
Colepepers  of  Kent  and  Sussex,  the  Sedlies  of  Kent,  and  the  Scots 
before  mentioned,  with  others  of  inferiour  note  of  the  said  Counties." 

Notes  added  in  Bliss's  Reprint. 

"  7.  The  learned  author  in  his  Discovery  is  as  vehement  against 
Popery  as  against  witchcraft,  and  quite  indecent  in  his  abuse  of  the 
saints  of  the  Romish  church." — Cole.  [His  indecency  being  for  the 
most  part  a  narrative  of,  and  obvious  reflections  on,  their  indecency. 
And  this  I  say  understanding  the  sense  in  which  he  uses  the  word.] 

"  8.  See  a  full  account  of  this  curious  book,  as  Mr.  Oldys  calls  it,  in 
his  British  Librarian,  p.  213.  All  the  copies  of  the  first  edit.  1584, 
that  could  be  found  were  burnt  by  order  of  K.  James  I.  an  author  on 
the  other  side  of  the  question." — Vid.  Hist.  Dictionary,  sub  voce  "  Scot". 

["Reginaldus  Scotus,  Afiglus,  tractatum  de  Incantamentis  scrip- 
sit,  in  quo  plerasque  traditiones  de  Magia  Melancholia;,  &  morbis 
variis,  aut  artibus  histrionicis  adscribit."]  "  Hunc  in  Anglia  publica 
auctoritate  combustum,  sibi  autem  nunquam  fuisse  visum  refert 
Thomasius  de  crimine  magiae  §  3." — Vide  [j.  v.]  Vogt.,  Cat.  Libr.  rar., 
p.  6(7  [1713]- 

"  Liber  in  folio  scriptus  Anglica  lingua  a  Reginaldo  Scoto  in  quo 
plurima  occurrunt  contra  magiaa  existentiam  argumenta.  Est  ille 
etiam  in  Belgicam  linguam  conversus  :  sed  plenior  editio  est  ultima 
Anglica." — Morhof.,  ii,  459. 

[Then  a  short  note  on  the  three  editions.] 

In  1874  there  were  privately  ^rmitd,  Afe?norials  oj the  Scot  Family., 
by  Jas.  Renat  Scott,  Esq.,  and  from  them  I  extract  the  following  tables: 

Rich.  Scott=f=Mary  Whetenhall. 


Reginald        Richard  ancestor  oj  the       Edvvard=j=May,  d.  of     [2  d.] 
author.  Scotts  of  Shrewsbury  I    JohnWar- 

and  elseiuhere.  \    ren. 

.   j 
A  quo  the  Scotts  of  Glemsford  Suffolk  and  afterwards  of 
Ohio  and  Massachusetts  in  America. 


xii  Introduction.  * 

Reg.   Scott,  b,    1541,  =Alice  Cobbe,   d.  of  Th.  Cobbe  of  Cobbes 


mar.  11  Oct.  1568, 
died  Oct.  1599. 


Place,  Aldington,  Kent. 


Collyar=Marie.  Elizabeth=Sackville  Tumor  of  Tablehurst, 

Sussex. 

But  as  the  first  part  of  the  ancestry  given  in  this  book  is  not  sup- 
ported by  anything  beyond  possibility  and  legend,  so  this  latter 
portion  is  incorrect  in  various  particulars.  Instead,  however,  of 
taking  each  inaccuracy  item  by  item,  it  will  be  simpler  to  give  a 
consecutive  account  of  such  facts  as  to  his  ancestry,  and  as  to 
Reginald  Scott  himself,  as  can  be  proved  by  documentary  evidence 
or  rendered  probable  by  deductions  therefrom. 

John  Philipot,  Rouge  Dragon  and  Somerset  Herald,  who  died  in 
1645,  set  forth  the  pleasant  and  picturesque,  but  slightly  supported 
origin  of  the  family.  I  say  pleasant,  because  the  Scotts  in  the  times 
of  EHzabeth,  James,  and  Charles,  were  a  family  of  large  possessions, 
wealth,  and  influence,  influence  so  great  that  it  is  said  that  Elizabeth 
refused  the  request  made  by  Lord  Buckhurst,  or  the  Earl  of  Leicester, 
that  Sir  Thomas  Scott  should  be  ennobled,  saying  that  he  had  already 
more  influence  in  Kent  than  she  had.  She  seems  also  to  have  had  from 
this,  or  from  some  other  reason,  a  personal  dislike  to  them,  for  in  her 
Progress  in  1573,  she  having  passed  three  days  at  his  father-in-law's. 
Sir  John  Baker,  of  Sissinghurst  Castle,  declined  to  visit  Scotts-hall, 
saying  she  wished  to  proceed  to  her  own  house,  though  on  her  way 
thither  she  had  to  pass  Sir  Thomas's  gates.  In  his  Villare  Canti- 
anum,  p.  313,  Philipot  has  these  words  :  *^  Scotts-hall,  which  is  now 
and  hath  been  for  divers  Descents  the  Inheritance  of  eminent  Gentle- 
men of  that  Sirname,  whom  I  dare  aver  upon  probable  Grounds 
were  originally  called  BaliolL  William  Balioll,  second  brother  to 
Alexander  de  Balioll,  frequently  writ  his  Name  William  de  Balioll 
le  Scot^  and  it  is  probable,  that  upon  the  Tragedy  of  JoJm,  Earl  of 
At  ho  II,  who  was  made  prisoner  hy  Edward  the  first,  and  barbarously 
executed,  in  the  year  1307.  (whilst  he  endeavoured  more  nobly  than 
successfully  to  defend  the  gasping  Liberty  of  Scotland  against  the 
Eruption  of  that  Prince  ;)  this  Family  to  decline  the  Fury  of  that 
Monarch,  who  was  a  man  of  violent  passions,  altered  the  name  of 


Introduction.  xiii 

Balioll  to  that  of  their  Extraction  and  Country,  and  assumed  for  the 
future  the  Name  of  Scot.  That  the  Sirname  of  this  Family  was 
originally  Balioll^  I  farther  upon  these  Reasons  assert.  First,  the 
ancient  Arms  of  Balioll  Colledge  in  Oxford,  which  was  founded  by 
John  Balioll,  and  dedicated  to  St.  Katharine  was  a  Katherin-Wheele, 
being  still  part  of  the  paternal  Coat  of  this  Family.  Secondly,  David 
de  Strabogie-i  who  was  Son  and  Heir  to  the  unfortunate  Earl  above- 
said,  astonished  with  an  Example  of  so  much  Terror,  altered  his  name 
from  Balioll  to  Strabogie,  which  was  a  Signory  which  accrued  to  him 
the  Right  of  his  Wife,  who  was  Daughter  and  Heir  io  John  Cof/tin,  Earl 
of  Badzenoth  and  Strabogie,  and  by  this  Name  King  Edward  the 
second,  omitting  that  of  Balioll  restored  Chilham- castle  to  him  for 
Life,  in  the  fifteenth  year  of  his  reign.  Thirdly,  the  Earls  oi  Buccletigh, 
and  the  Barons  of  Burley  in  Scotland,  who  derive  themselves  origin- 
ally from  Balioll,  are  known  at  this  instant  by  no  other  Sirname,  but 
Scot,  and  bear  with  some  inconsiderable  Difference,  those  very  Arms 
which  are  at  present  the  paternal  Coat  of  the  Family  of  Scots-hall." 

This  tradition  excluded,  we  find  that  Sir  William  Scot  of  Braberne, 
now  Brabourne,  in  Kent,  is  the  first  of  whom  we  have  historical 
mention.  He  was  knighted  in  1336,  when  the  Black  Prince  was 
created  Duke  of  Cornwall,  and  died  in  1350  :  a  brass  to  his  memory, 
being  in  Weever's  time  (1631),  the  first  of  the  memorials  of  the  Scot 
family  in  Brabourne  church.  According  to  Philipot,  this  Sir  William 
was  the  same  with  Sir  William  Scot,  then  Chief  Justice  of  England ; 
but  if  Mr.  Foss  be  right  in  stating  that  this  latter  died  in  1346,  the 
year  of  the  Black  Death,  this  view  cannot  be  upheld. 

Another  Sir  William,  apparently  a  grandson  of  the  above,  acquired 
through  his  mother  the  manor  of  Combe  in  Brabourne,  and  through 
his  first  wife  and  her  relations — modes  of  increase  in  which  the 
family  seem  to  have  been  fortunate — that  of  Orlestone,  as  well  as 
other  places;  and  in  1420  he  built  Scotshall,  in  the  manor  of  Hall  in 
Smeeth,  and  was  in  1428  sheriff  of  the  county,  and  in  1430  knight  of 
the  shire  in  parliament.  He  died  1433.  Scotshall,  from  time  to 
time  enlarged  or  rebuilt,  and  especially  so  by  Sir  Edward  Scot,  in 
the  reign  of  Charles  I,  became  the  family  seat  for  twelve  generations. 
Evelyn,  under  date  August  2,  1663,  records  his  visit  to  it  (soon  after 
the  young  knight's  marriage),  and    calls  it   "a   right   noble   seate, 


xiv  Introduction. 

uniformely  built,  with  a  handsome  gallery.  It  stands  in  a  park  well 
stor'd,  the  land  fat  and  good.  We  were  exceedingly  feasted  by  the 
young  knight,  and  in  his  pretty  chapell  heard  an  excellent  sermon  by 
his  chaplaine."  It  was  sold,  with  the  remaining  possessions  of  the 
family,  at  the  close  of  the  last  century,  and  destroyed  in  1808.  Some 
undulations  in  a  field  on  the  north  side  of  the  road  from  Ashford  to 
Hythe,  about  half  a  mile  to  the  east  of  Smeeth  church,  alone  mark 
its  site. 

The  son  of  this  second  Sir  William,  named  Sir  John,  being  con- 
nected with  the  Woodvilles,  and  therefore  with  the  wife  of  Edward  IV, 
and  being  a  staunch  Yorkist,  and  apparently  a  man  of  intelligence, 
was  employed  in  special  embassies  to  Charles,  Duke  of  Burgundy, 
especially  in  1467,  when  he  went  to  treat  of  the  marriage  of  the  king's 
sister  with  the  duke.  He  had  also  various  other  and  more  substantial 
favours  conferred  upon  him  from  time  to  time,  from  1461  onwards, 
including  that  of  Chilham  Castle  for  life,  as  somewhat  oddly,  and 
I  think  wrongly,  noted  in  the  extract  from  Philipot.  He  died  in  1485, 
and  probably  intestate,  as  no  will  is  recorded. 

To  him  succeeded  his  son,  the  third  Sir  William  in  this  account, 
and  he  dying  in  1524,  was  succeeded  by  his  son,  a  second  Sir  John. 
This  last,  by  his  marriage  with  Anne,  daughter  of  Reginald  Pympe, 
had  three  sons,  and  died  on  the  7th  October  1533.  The  eldest, 
William,  followed  his  father  on  the  5th  June  1536,  and  leaving  no 
offspring,  his  next  brother,  Sir  Reginald,  took  his  place.  Of  the  third 
brother,  Richard,  the  father  of  our  Reginald,  I  shall  speak  presently. 
Meanwhile,  returning  to  the  main  line,  I  would  say  that  Sir  Reginald, 
dying  on  the  i6th  October  1554,  was  succeeded  by  his  son,  Sir 
Thomas,  the  "cousin"  to  whom  Reginald  was  much  indebted,  and 
one  of  the  four  to  whom  he  dedicated  his  Witchcraft.  He  was,  in 
his  day,  a  man  of  note,  intelligence,  and  action.  Finding  his  estate 
in  debt,  he  yet  kept  one  hundred  at  his  table,  was  most  hospitable, 
and  died  owing  nothing,  though,  of  course,  to  provide  for  the 
younger  of  his  very  numerous  progeny,  various  portions  of  his  estate 
were  by  his  will  sold  after  his  death.  He  was  deputy-lieutenant  of 
his  county,  sheriff  of  Kent  in  1576,  knight  of  the  shire  for  the 
Parliaments  of  13  and  28  Elizabeth,  chief  of  the  Kentish  forces  at 
Northbourne  Downs,  where  they  were  assembled  to  repel  any  landing 


Introduction.  xv 

from  the  Armnda ;  and  it  may  be  added,  as  showing  his  promptness, 
readiness,  and  decision,  that  4,000  of  these  were  there,  equipped  for  the 
field,  the  day  after  he  received  his  orders  from  the  Privy  Council. 
He  was  one  of  the  Commissioners  to  report  on  the  advisability  of 
improving  the  breed  of  horses  in  this  country,  and  either  before  or 
after  this,  is  said  to  have  published  a  book  on  the  subject.  He  was  a 
Commissioner  for  draining  and  improving  Romney  Marsh,  and  after- 
wards Superintendent  of  the  improvements  of  Dover  harbour.  Various 
letters  to  and  from  him  in  reference  to  Dover  harbour,  as  well  as  to  the 
Kentish  forces,  are  to  be  found  in  the  State  Calendars.  Having  been 
the  parent  of  seventeen  children  by  his  first  wife,  Emmeline  Kempe,  a 
relative  by  maternal  descent,  he  died  on  the  30th  December  1594,  and 
Ashford  parish  offered  to  pay  the  expenses  of  his  funeral  if  only  they 
were  allowed  to  bury  him  in  their  church.  Most  of  these  facts  are 
noted  in  the  following  verses,  which  I  give,  chiefly  because  there  are 
some  probabilities  that  they  were  by  Reginald.  A  copy  of  them  seems 
to  have  been  found  among  the  family  papers,  in  his  handwriting. 
That  he  made  some  of  the  verse  translations  given  in  his  Witchcraft 
is  extremely  probable,  from  the  want  in  these  cases  of  marginal 
references  to  the  translator's  name;  hence  a  second  probability.  The 
verses  themselves  render  it  likely  that  they  were  one  of  those 
memorial  elegies  then  affixed  tiri  ra^oi/  by  affectionate  friends  and 
relatives,  and  not  what  we  now  call  an  epitaph ;  and  the  third  verse 
clearly  shows  that  they  were  written  at  least  some  little  time  after  Sir 
Thomas's  decease,  and  therefore  were  not  improbably  written  to  be 
affixed  to  the  handsome  tomb  erected  over  his  remains.  Hence  a  third 
probability ;  but  beyond  the  accumulated  force  of  these  we  cannot  go. 

Epitaph  on  Sir  Thomas  Scott,  as  given  in  the  "  Memorials  of  the 
Scott  Family",  and  also  in  Pick's  "  Collectio7t  of  Curious  Pieces 
in  the  World",  vol.  3. 

Here  lyes  Sir  Thomas  Scott  by  name  ; 

Uh  happie  Kempe  that  bore  him  ! 
Sir  Raynold,  with  four  knights  of  fame, 

Lyv'd  lyneally  before  him. 

His  wieves  were  Baker,  Heyman,  Beere  ; 

His  love  to  them  unfayned. 
He  lyved  nyne  and  fiftie  yeare, 
And  seventeen  soules  he  gayned. 


xvi  Inti^odiiction. 

His  first  wief  bore  them  every  one  ; 

The  world  might  not  have  myst  her  !* 
She  was  a  very  paragon 

The  Lady  Buckherst's  syster. 

His  widow  lyves  in  sober  sort, 
No  matron  more  discreeter  ; 

She  still  reteiynes  a  good  report, 
And  is  a  great  housekeeper. 

He  (being  called  to  special  place) 
Did  what  might  best  behove  him. 

The  Queen  of  England  gave  him  grace, 
The  King  of  Heav'n  did  love  him. 

His  men  and  tenants  wail'd  the  daye, 
His  Kinne  and  countrie+  cryed  ; 

Both  young  and  old  in  Kent  may  saye, 
Woe  worth  the  day  he  dyed. 

He  made  his  porter  shut  his  gate 
To  sycophants  and  briebors, 

And  ope  it  v/ide  to  great  estates. 
And  also  to  his  neighbours. 

His  House  was  rightly  termed  Hall 
Whose  bred  and  beefe  was  redie  ; 

It  was  a  very  hospitall 

And  refuge  for  the  needie. 

From  whence  he  never  stept  aside. 
In  winter  nor  in  summer  ; 

In  Christmas  time  he  did  provide 
Good  cheer  for  every  comer. 

When  any  service  shold  be  doun, 
He  lyked  not  to  lyngar  ; 

The  rich  would  ride,  the  poor  wold  runn, 
If  he  held  up  his  fingar. 

He  kept  tall  men,  he  rydd  great  hors. 
He  did  write  most  finely  ; 

He  used  fewe  words,  but  cold  discours 
Both  wysely  and  dyvinely. 

His  lyving  meane,t  his  charges  greate. 
His  daughters  well  bestowed  ; 

Although  that  he  were  left  in  debt. 
In  fine  he  nothing  owed. 


*  Though  a  paragon,  she  lived,  he  would  say,  a  quiet,  retired  life,  obedient 
and  loving  to  her  husband. 

+  "  Countrie",  seems  not  unlikely  to  be  used  here,  as  in  the  Discoverie  not 
unfrequently,  and  twice  in  Wood's  notice  just  given,  and,  as  then,  for  county. 

X  "Meane",  that  is,  moderate,  midway  between  the  very  rich  and  the  poor. 


Introduction.  xvii 

But  dyed  in  rich  and  happie  state, 

Beloved  of  man  and  woman 
And  (what  is  yeate  much  more  than  that) 

He  was  envied*  of  no  man. 

In  justice  he  did  much  excell, 

In  law  he  never  wrangled  : 
He  loved  rellygion  wondrous  well, 

But  he  was  not  new-fangled. 

Let  Romney  Marsh  and  Dover  saye  ; 

Ask  Norborne  camp  at  leyseur  ; 
If  he  were  woont  to  make  delaye 

To  doe  his  countrie  pleasure. 

But  Ashford's  proffer  passeth  all  — 

It  was  both  rare  and  gentle  ; 
They  would  have  pay'd  his  funerall 

T'  have  toomb'd  him  in  their  temple. 

Before  returning  to  Richard  and  Reginald,  we  may  conclude  this 
short  notice  of  their  ancestors  by  mentioning  the  very  probable  cir- 
cumstance that  the  former  were,  by  the  female  line,  descendants  of 
John  Gower,  the  poet,  as  explained  in  the  following  table  : 

Sir  John  Pashell=f=Elizabeth,  d.  of  Richard  Wydeville,  sister  of  Earl 
I       Rivers,  aunt  of  Edward  IV's  wife. 

John  Pashell,—  !.  Ludovic  (Lowys),  d.  of  Th.  Gower,  ob.  circa  1458. 
ob.  circa  1472.  | 

I  i 

William,  Elizabeth,  or  Isabel,=|=Reg.  Pympe. 

ob.  fl«/^  1485,  J./.  ob.  ««/<?  1485.        I 

I 
Anne=Sir  John  Scot,  father  of  Richard  Scot. 

The  Pashells,  or  Pashleys,  were  descended  from  Sir  Edmund  de 
Passelege,  a  Baron  of  the  Exchequer,  who  purchased  a  manor  in 
Smeeth  in  1319  ;  he  died  1327.  The  family  resided  at  Iden,  Sussex  ; 
and  the  house  there,  and  the  manor  in  Smeeth,  devolved  on  the 
Scots,  Anne  Pympe  being  her  father's  only  child.  It  is  true  that  John 
Gower,  the  poet,  does  not  mention  any  children  in  his  extant  will, 
but  he  was  probably  seventy-eight  when  he  died  ;  and,  what  is 
more  to  the  purpose,  his  published  will  was  probably  only  his  testa- 
ment, the  will  or  declaration  of  uses  of  the  land  being  commonly  at 

*  "Envied",  most  probably  in  its  then  frequent  sense  of  hated. 

c  c 


xviii  Introduction. 

that  time  a  separate  instrument.  Th.  Gower,  of  Clapham,  given  above 
as  the  father  of  Lowys,  was  probably  the  son  or  grandson  of  John 
Gower  (see  Sir  Harris  Nicolas  in  T/ie  Ret?-osp.  Rev.,  2  Sen,  ii,  103-17). 
Also  Gower  the  poet  is  known  to  have  had  property  in  Southwark;  and 
Th.  Gower,  of  Clapham,  refers  in  his  will  (1458)  to  his  tenement  called 
The  Falcon,  in  Southwark,  near  the  hospital ;  and  in  Manning  and 
Bray's  Surrey,  iii,  623,  there  is  noticed  a  deed  of  conveyance  dated 
22nd  November  1506,  of  part  of  the  site  of  St.  Thomas's  Hospital,  in 
Southwark,  made  by  John  Scot,  of  Iden,  and  Anne  his  wife,  daughter 
and  heir  of  John  Pashley,  who  was  cousin  and  heir  of  John  Gower. 
It  may  be  added  as  curious  that  Sir  Robert  Gower,  who  is  believed 
to  have  been  uncle  to  the  poet,  was  buried  in  Brabourne  church  in 
1349  ;  his  monument,  now  destroyed,  being  noticed  in  Weever. 

On  p.  500,  Scot  speaks  of  "  his  kinseman  M.  Deering",  Edw.  Bering 
the  divine,  a  writer  on  theological  subjects  and  chaplain  to  her 
Majesty;  but  in  what  way  they  were  kin  I  have  been  unable  to  dis- 
cover.* 

Returning  now  to  Reginald's  father,  Richard,  the  youngest  of  the 
three  sons  of  that  Sir  John  who  died  in  1533,  we  find  that  he  married 
Mary,  daughter  of  Geo.  Whetenall,  whose  father  was  sheriff  of  Kent 
in  1527,  and  whose  family  had  lived  for  three  centuries  at  Hextall's 
Place,  near  Maidstone.  She  survived  her  husband  ;  and  being  re- 
married to  Fulke  Onslow,  Clerk  of  the  Parliaments,  died  before  him, 
8th  October  1582,  and  was  buried,  as  he  afterwards  was,  in  Hatfield 
church,  Herts,  where  a  brass  to  their  memory  is  fixed  in  the  north 
wall  of  the  chancel.  Of  Richard  himself  nothing  more  is  known. 
He  probably  died  young,  and  certainly  before  December  1554,  his 
death  being  mentioned  in  the  will  of  his  brother  Sir  Reginald,  who  died 
on  the  1 6th  of  that  month.  In  this  will,  failing  his  own  issue — a  lapse 
which  did  not  occur — he  left  his  real  estate  "  unto  Rainolde  Scotte, 

*  My  mother  being  a  Bering,  a  daughter  of  the  Thomas  that  was  drowned 
in  the  West  Indies,  when  trying  to  reach  his  vessel  H.M.S.  Circe,  induces 
me  to  add,  through  the  courtesy  of  Sir  Edw.  C.  Bering,  that  a  portrait  of 
this  worthy  is  still  to  be  seen  at  Surrenden  Bering,  and  that  a  family  tradition 
has  it,  that  preaching  before  her  Majesty,  he  had  the  boldness  to  tell  her,  "that 
she  had  no  more  controul  over  her  passions  than  an  untamed  heifer."  He 
was  speedily  unfrocked,  and  is  said  to  have  emigrated  to  America,  where  an 
Edw.  Bering  is  at  this  moment  the  head  of  that  branch,  and  a  laVge  land- 
owner in  Maine. 


Introduction.  xix 

son  and  heire  of  my  brother  Richard  Scotte,  dec^",  and  Rainolde's 
issue  failing,  it  was  devised  to  a  more  distant  branch.  Hence,  con- 
trary to  the  table  given  on  page  xi,  from  "The  Memorials",  "  Rainolde" 
was  either  the  only  son  of  Richard,  or  the  only  son  then  living.  The 
same  conclusion  follows  from  the  Inquis.  post  mortem  of  Lady 
Wynifred  Rainsfoord,  taken  the  20th  March  1575/6,  where  Sir  Thomas 
Scot  and  his  brothers  are  said  to  be  co-heirs  with  Reynold  of  the  lands 
held  by  her  in  gavelkind,  the  sons  having  one  moiety,  and  Reynold 
the  other. 

This  Inquisition  also  gives  Reynold's  then  age  as  thirty-eight  or 
more,  the  words  "  et  amplius"  being,  as  was,  usually  at  least,  done  in 
these  documents,  attached  to  all  the  other  ages  mentioned.  Hence 
he  was  born  in  or  before  1538  (not  in  1541),  and  as,  according  to 
Wood,  he  entered  Hart  Hall,  Oxford,  when  about  seventeen,  he 
entered  it  circa  1555  ;  the  intention  that  he  should  do  so  having  been 
probably  entertained  by  Sir  Reginald,  his  uncle,  who  died  i6th 
December  1554,  and  his  expenses  borne  by  his  cousin,  Sir  Thomas. 
I  say  probably,  because  we  have  seen  that,  failing  his  own  issue,  he 
was  named  by  Sir  Reginald  as  the  next  heir  to  the  estate,  and  also 
because  we  know  nothing  of  the  circumstances  in  which  his  widowed 
mother  was  left,  nor  as  yet  of  the  date  at  which  she  was  re-married 
to  Onslow. 

On  the  nth  of  October  he  married  Jane— not,  as  stated  in  "The 
Memorials",  Alice — Cobbe,  the  daughter  of  an  old  yeoman  family 
long  resident  at  Cobbe's  Place,  in  the  adjoining  parish  of  Aldington. 
The  entry  in  the  Registers  of  Brabourne  is — 

.   "  M*  Reignold  Scott  and  Jane  Cobbe 
were  maryed  the  xi*  of  October  1658." 

The  only  issue  of  this  marriage,  the  only  issue  (that  at  least  survived) 
of  both  his  marriages — for  the  IMaria  in  the  table  of  "The  Memorials" 
was  the  daugher  of  his  second  wife  by  her  first  husband— was  Eliza- 
beth, afterwards  married  to  Sackville  Turnor  ;  and  the  only  issue  of 
that  marriage,  prior  at  least  to  Reynold's  death  in  1599,  was  Cicely. 
Elizabeth's  birth  must  have  been  in  or  before  1574,  for  in  the  Inquis. 

*  To  this  upper  portion  of  the  "M"  is  added  a  character  which  may  make 
it  "  Mr."  or  "  Married";  but  I  have  not  myself  yet  seen  the  entry. 


XX  Introduction. 

post  mortem  of  Reg.  Scot  generosus  in  1602,  she  is  said  to  be  "  28  et 
amplius".  The  Holy  Maid  of  Kent  (mentioned  by  Scot,  p.  26)  was 
servant  to  one  of  her  maternal  progenitors,  probably  to  her  grand- 
father. 

In  this  year,  1574,  was  also  published  the  first  issue  of  his  brain, 
his  tractate  on  The  Hopfie-Garden,  the  first  work,  I  believe,  in  which 
not  only  was  the  culture  of  the  hop  in  England  advocated,  both  as 
having  been  successfully  tried  by  him,  and  as  against  its  importation 
from  Peppering,  in  Flanders,  where  its  mode  of  culture,  etc.,  was  en- 
deavoured to  be  kept  secret  ;  but  the  whole  subject  of  its  growth, 
culture,  drying,  and  preservation  was  gone  into  in  a  practical  manner, 
and  further  explained  by  woodcuts.  And  here  it  may  be  worth  noting 
that  in  this  year  Reynold  was  necessarily  absent  so  far  from  London 
that  the  publisher  inserted  this  apologetic  note  :  "  Forasmuch  as  M. 
Scot  could  not  be  present  at  the  printing  of  this  his  Booke,  whereby 
I  might  have  used  his  advise  in  the  correction  of  the  same,  and  especi- 
allie  of  the  Figures  and  Portratures  conteyned  therein,  whereof  he 
delivered  unto  me  such  notes  as  I  being  unskilfull  in  the  matter,  could 
not  so  thoroughly  conceyve,  nor  so  perfectly  expresse  as  ...  .  the 
Author,  or  you  ....  the  Reader  might  in  all  poyntes  be  satisfied 
[etc.,  etc.]."  In  the  second  edition,  however,  in  1576,  it  was  :  "Now 
newly  corrected  and  augmented,"  the  augmentations  increasing  the 
book  from  fifty-three  pages,  exclusive  of  the  epilogue,  to  sixty,  and 
the  corrections  including  one  added  and  one  emended  engraving. 
As  a  matter  of  curiosity,  and  as  showing  that  neither  the  publisher 
nor  the  author  expected  a  second  edition,  it  may  be  added  that  though 
only  two  years  had  elapsed,  some  at  least  of  the  wood  engravings 
required  to  be  re- cut  in  almost  exact  facsimile.  A  third  edition  was 
issued  in  1578,  and  from  these  we  can  date  the  commencement  of  the 
hop  harvests  in  Kent. 

In  1575  he  succeeded  to  one  moiety  of  such  part  of  Lady  Winifred 
Rainsford's  estate  as  was  held  in  gavelkind.  Possibly,  indeed,  we  may 
place  his  enjoyment  of  it  earlier,  for  Lady  Rainsford  was  declared 
insane  ;  and  to  this,  by  the  way,  I  am  not  disinclined  to  attribute 
Reynold's  prolonged  absence  from  London  in  1572,  the  attendance 
of  some  one  of  the  family  being  required,  and  he,  being  older  than 
the  sons  of  Sir  Thomas,  and  of  a  junior  branch,  and  a  man  of  busi- 


Introduction.  xxi 

ness,  having  been  chosen  or  requested  to  go.  And  I  think  we  may 
place  his  loss  of  that  estate  between  this  date  and  that  of  1584,  the 
date  of  the  publication  of  the  Witchcraft.  At  least,  in  this  Discoverie 
occur  two  passages  which,  taken  together,  seem  to  point  to  this.  In  his 
dedication  to  Sir  Th.  Scot  he  says:  A  vi,  "  My  foot  being  [not,  having 
been]  under  your  table,  my  hand  in  your  dish,  or  rather  in  your  pursse" 
— and,  A  viii :  "  If  they  will  allow  men  knowledge  and  give  them  no 
leave  to  use  it,  men  were  much  better  be  without  it  than  have  it ; 
....  it  is,  as  .  .  .  .  to  put  a  candle  under  a  bushell  :  or  as  to  have 
a  ship,  and  to  let  hir  lie  alwaies  in  the  docke  :  which  thing  how 
profitable  it  is,  I  can  saie  somewhat  by  experience."  Though  it  may 
be  said  that  Reynold  was  a  man  of  business,  and,  as  appears  from 
his  writings,  a  man  of  decision  and  of  unusual  intelligence,  still 
circumstances  may  combine  to  bring  disaster  as  a  shipowner  on  such 
a  one,  and  more  especially  if  he  be  new  to  the  business.  That  he  did 
in  some  way  lose  his  "  moiety"  is  shown  by  the  words  of  his  will,  for, 
speaking  of  his  second  wife,  he  says,  "whome  yf  I  had  not  matched 
w'h  all  I  had  not  dyed  worth  one  groate."  Not,  improbably,  I  think, 
it  was  to  the  time  of  his  first  marriage,  or  to  his  widovvership,  or  to 
both,  that  Wood  more  especially  refers  when  he  speaks  of  his  giving 
himself  up  to  solid  reading,  etc. 

When  his  first  wife  died  and  when  he  re-married  is  as  yet  unknown 
to  us.  But  this  latter  could  hardly  have  taken  place  until  the  latter 
end,  at  earliest,  of  1584,  since  in  that  year  he,  as  already  quoted,  de- 
scribes himself  as,  "having  his  foot  under  your  [Sir  Th.  Scot's]  table", 
etc.,  or  in  other  words,  as  being  a  dependant  not  worth  one  groat.  Nor 
do  we  know  more  of  this  second  wife  beyond  these  slight  particulars 
that  we  gather  from  Reynold's  will  :  that  her  Christian  name  was 
Alice — given  in  "  The  Memorials"  instead  of  Jane,  to  Cobbe,  the  first 
wife- — that  she  was  a  widow  with  a  daughter  by  her  former  husband  ; 
and  that  she  had  some  land,  either  in  her  own  right  or  derived  from 
her  former  husband.  That  she  was  a  widow  at  the  time  of  her  re- 
marriage is  shown  by  Reynold's  bequest  of  "six  poundes  thirteene 
shillings  foure  pence  to  my  daughter  in  Lawe  Marie  Collyar  for  ap- 
parell  [?  mourning]  desiring  that  her  mother's  hand  be  not  anie  thinge 
the  shorter  towards  her  in  that  respect."  Whether  Collyar  were  this 
daughter's  maiden  name,  and  therefore  the  name  of  her  mother's  first 


xxii  Intyoduction. 

husband,  or  whether  it  were  the  name  of  her  own  husband,  is  doubt- 
ful, though  from  the  words  just  quoted  I  rather  incline  to  this  second 
supposition,  and  that  the  husband  was  not  a  man  of  much  means. 
With  regard  to  what  I  have  said  as  to  the  mother's  possession  of  pro- 
perty, it  has  been  suggested  to  me  by  one  of  good  judgment,  and  a 
solicitor,  that  Reynold's  expression  as  to  not  dying  worth  a  groat  was 
merely  an  excuse  for  leaving  the  bulk  of  his  property  to  his  wife  ;  as 
also  that  these  concluding  words  of  the  will,  and  the  resistance  of  pro- 
bate to  it  made  by  Elizabeth,  his  daughter  by  his  first  wife,  indicate 
the  existence  of  family  differences,  probably  attributable  to  this  second 
marriage  having  been  entered  into  with  one  of  a  social  rank  inferior 
to  his  own.  I  cannot,  however,  deduce  this  latter  supposition  from 
anything  we  know,  neither  can  I  thus  interpret  the  last  words  of  his 
will,  nor  believe  him  guilty  of  such  a  perversion  of  the  truth.  Read- 
ing his  will  attentively,  I  think  we  find  that  Scot,  with  his  usual  fine 
sense  of  justice,  gives  all  the  lands  in  "Aldington,  Ruckinge,  and 
Sellinge",  which  had  become  his  by  his  marriage  with  Alice,  "  to  her 
and  to  her  [not  to  his]  heires",  while  he  only  gives  his  lands  in  Rom- 
ney  Marsh  and  his  lease  of  Brabourne  Rectory  to  her  for  her  life, 
and  then  the  lease  at  least,  which  had  come  to  him  "from  his  Cozen 
Charles",  to  his  daughter  Elizabeth.  Reading  the  last  words  of  his 
will  verbatim,  I  think  it  consistent  with  justice  to  hold,  that  though  he 
may  have  obtained  these  lands  in  Romney  Marsh  through  the  use  of 
what  had  been  his  wife's  former  property,  but  was  during  his  marriage 
his  own,  he  was  entitled  to  leave  them  to  his  wife  only  for  her  life, 
they  then  proceeding  not,  as  did  the  others,  to  her  heirs,  but  to  his. 
I  strongly  suspect,  also,  that  his  casual  omission  of  any  directions 
as  to  whom  these  Romney  Marsh  lands  were  to  go  after  her  death 
was  the  real  cause  of  the  probate  of  the  will  being  resisted  by  his 
daughter  Elizabeth,  so  as  to  definitely  raise  this  point. 

Reserving  all  notice  of  his  Witchcraft  till  I  speak  of  it  under  its 
bibliography,  I  would  say  that  we  know  little  more  of  his  life.  The 
Rev.  Jos.  Hunter,  in  his  Chorus  Vattim^  states  that  he  was  "a  Collector 
of  subsidies  to  Q.  Elizabeth  in  15...,  for  the  county  of  Kent."  Urged 
to  inquiry  by  this,  my  friend,  Jas.  Gairdner,  Esq.,  kindly  examined 
for  me  the  Exchequer  documents  in  the  Public  Record  Offices,  and  it 
appears  from  them  that  he  was  collector  of  subsidies  for  the  lathe  of 


Introduction.  xxiii 

Shepway  in  the  years  28  and  29  of  Elizabeth  (1586-87).  It  may  be 
added  that,  as  appears  from  a  previous  document,  i^^^i  in  the  same 
class  of  papers,  that  Sir  Reynold  Scot  and  other  Commissioners  for  the 
collection  in  the  lathe  of  Shepway,  of  the  first  payment  of  the  subsidy 
granted  by  the  Parliament,  37  Henry  VIII,  had  appointed  a  high 
Collector.  Thus  we  learn  the  mode  of  his  appointment ;  and  on  look- 
ing through  the  lists  we  find  that  many  such  were  "generosi",  though 
the  payment  was  but  small.  For  Scot,  forty  shillings  was  deducted 
from  the  incomings  ;  and  this  not  as  a  percentage,  but  as  salary. 

From  the  same  documents  we  find  that  he  is  twice  designated 
"armiger",  a  word  agreeing  with  his  1584  title-page,  "by  Reginald 
Scot,  Esquire",  though  in  the  editions  of  his  Hoppe  Garden  his  name 
alone  is  given.  This  was  for  myself  an  important  find;  but  it  will 
suffice  here  to  say  that  it  confirms  Hunter's  supposition  that  this 
esquireship  was  due  to  his  having  been  made  a  justice  of  the  peace, 
though  as  to  the  date  it  can  only  as  yet  be  said  that  this  dignity  was 
probably  granted  between  1578  and  1584. 

In  an  Accompt  of  Sir  Th.  Heattage^  knight,  Treasttrer  at  Warr, 
in  the  Public  Record  Offices,  and  printed  by  J.  Renat  Scott  in  the 
Arch.  Canti.j  vol.  xi,  p.  388,  we  find  the  following  entries  : 

"S'- Thomas  Scott  knighte  Collonel  generall  of  the  footemen  in 
Kent  for  his  Entertainment  at  xiij^  iiijd  pr  diem  for  xxij  dayesbegonne 
the  xxix'h  of  Julye  and  endinge  the  xix  of  Auguste  the  summe  of 

xiiijii  xiijs  iiijd." 

"  Reinalde  Scotte  Trench  mayster  for  his  Enterteinment  at  iiijs 
pr  diem,  and  due  to  him  for  the  same  tyme  iiijii  viijs." 

"  S""  Thomas  Scott  knighte  for  Thenterteynem'  of  Ixiij  Wachemen 
&  Carders  appointed  to  watche  &  warde  at  Dongenesse  for  xxij  dayes 
begonne  [etc.,  as  above]  at  viij  the  pece  p''  diem  xlvi''  iiij^.'' 

From  the  Muster-roll  taken  on  the  25th  Jan.  1587-8,  and  now  in  the 
possession  of  Mr.  Oliver,  it  appears  that  the  county  had  then  furnished 
8,201  footmen  and  711  horsemen,  and  that  Sir  Thomas  was  captain  of 
the  309  trained  foot  raised  in  the  lathe  of  Shepway,  with  four  hundreds 
of  the  lathe  of  Scraye  and  Romney  Marsh.  Hence  his  office  as  Colonel- 
General  was  not  given  him — indeed,  this  is  shown  by  the  Accompt — 
until  the  men  had  been  assembled  in  camp  on  the  29th  July.     In  like 


x.riv  Introduction. 

manner  the  Muster-roll  gives  Sir  Jas.  Hales  as  Captain  of  the 
Lances  ;  but  in  the  pay  list  Th.  Scott  (a  son  of  Sir  Thomas)  is 
Captain  both  of  the  Light  Horse  and  Lances.  With  regard  to 
"Reinalde",  who,  under  the  name  of  Reginald,  appears  in  the  Muster- 
roll  as  one  of  the  thirteen  captains  over  1,499  untrained  foot,  Mr.  J. 
Renat  Scott,  in  a  note,  states  that  he  was  a  son  of  Sir  Thomas  Scott  ; 
but  though  sons  of  Sir  Thomas  were  also  captains,  this  assertion  is  a 
guess,  unsupported  by  any  known  evidence. 

He  made  his  will  on  the  )  5th  September  1599,  and  died  twenty-four 
days  thereafter,  on  the  9th  October.  Some  say  that  he  was  either 
taken  ill  at  Smeeth  or  died  there,  probably  misinterpreting  the  words 
of  his  will ;  some  also  say  that  he  was  buried  there  ;  while  some  think 
that  he  was  buried  by  the  side  of  and  close  to  Sir  Thomas  Scott's  tomb 
in  Brabourne  church;  but  all  these,  like  the  supposition  of  Philipot  in 
his  Kent  Notes,  Harl.  MS.  3917,  fol.  78a,  that  he  erected  that  tomb, 
are  mere  guessings,  and  as  such  we  leave  them. 

To  the  few  particulars  thus  gathered  together  we  are  obliged,  with 
the  exception  of  two  small  points,  one  probable,  and  the  other,  I 
think,  certain,  to  confine  ourselves.  The  first  or  probable  point  is, 
that  as  his  name  appears  five  times  as  a  witness  to  family  business 
documents  between  1566  and  1594,  his  signature  appearing  in  this 
last  year  in  Sir  Thomas's  will,  he  must  have  kept  up  familiar  inter- 
course with  the  latter,  and  was  not  improbably,  in  some  measure  at 
least,  his  man  of  business,  and  possibly  his  steward.  The  second 
point,  which  also  goes  to  confirm  this  first  one,  as  also  to  confirm 
the  belief  that  he  was  made  a  justice  of  the  peace,  as  being  a  person 
whose  attainments,  if  not  his  position,  would  render  him  useful  in 
such  a  post,  is  one  to  which  I  was  independently  led  by  his  writings, 
and  which  is,  I  find,  borne  out  by  almost  contemporary  testimony. 

He  who  in  his  Hoppe  Garden  showed  such  practical  thought  and 
foresight,  and  in  his  Witchcraft  such  independence  of  thought,  was 
not  a  man,  especially  when  married  and  a  father,  to  live  in  dependence 
on  a  cousin.  The  wording,  as  well  as  the  tone  of  his  writings,  agree 
with  this.  We  find  in  them  traces  of  legal  study,  a  habit  of  putting 
things,  as  it  were,  in  a  forensic  form,  and  noteworthy  and  not  unfrequent 
references  to  legal  axioms  or  dicta,  quoted  generally  in  their  original 
Latin.    The  Dedication  before  his  Hoppe  Garden,  and  the  first  before 


Introduction.  xxv 

his  Witchcraft,  are  to  men  of  high  legal  rank,  judges,  in  fact,  to  whom 
he  acknowledges  his  obligations.  Referring  the  reader  to  these,  and 
to  the  ambiguous  sentence  in  the  latter  commencing  "  Finally"  (sig. 
A  ii),  I  would  also  give  the  words  in  the  latter,  where  he  says,  A.\\ 
"But  I  protest  the  contrarie,  and  by  these  presents  I  renounce  all 
protection";  and  in  the  former  the  legal  phraseology  is  carried  on 
throughout  in — "and  be  it  also  knowne  to  all  men  by  these  presentes 
that  your  acceptance  hereof  shall  not  be  any  wyse  prejudiciall  unto 
you,  for  I  delyver  it  as  an  Obligation,  wherein  I  acknowledge  my  selfe 
to  stande  further  bounde  unto  you,  without  that,  that  I  meane  to  re- 
ceyve  your  courtesie  herein,  as  a  release  of  my  further  duties  which  I 
owe,"  A.  iii.  v.  And  in  B.  v. :  "  neither  reproove  me  because  by  these 
presents  I  give  notice  thereof."  So  also  he  would  seem  to  have  been  an 
attendant  at  the  assizes  ;  and  if  we  look  to  the  story,  told  at  page  5,  of 
Marg.  Simons,  we  find  that  he  was  not  only  present  at  the  trial,  but 
busied  himself  actively  in  the  matter,  talking  to  the  vicar,  the  accuser, 
about  it,  advertising  the  poor  woman  as  to  a  certain  accusation,  he 
"  being  desirous  to  heare  what  she  could  saiefor  hir  selfe",  and  inquir- 
ing into  the  truth  of  her  explanation  by  the  relation  of  divers  honest 
men  of  that  parish.  In  like  manner,  his  Will  is  written  "  w*  myne  owne 
hande"  twenty-five  days  before  his  death  ;  and,  on  inquiring  from  a 
lawyer,  I  find  that  it  is  drawn  up  in  due  legal  form,  and  by  one  who 
had  had  a  legal  training.  Lastly,  Thomas  Ady,  M.A.,  in  A  Candle  in 
the  Dark,  1656,  alias,  A  Perfect  Discovery  of  Witches,  1661,  a  book, 
like  Scot's,  against  the  reality  of  witchcraft,  distinctly  tells  us,  p.  87, 
that  Scot  "was  a  student  in  the  laws  and  learned  in  the  Roman  Laws", 
the  latter  being  exactly  what  such  a  man  would  be  if  he  had  turned 
towards  the  law  as  a  profession.  These  considerations  appear  to  me 
conclusive,  even  though  it  be  added  as  an  argument  per  contra  that 
his  name  has  not  been  found  among  the  rolls  of  the  Temple,  Inner 
or  Middle,  or  in  those  of  Lincoln's  or  Gray's  Inn. 

And  in  taking  leave  of  this  portion  of  my  subject,  I  cannot  but 
reiterate  the  obligations  both  the  reader  and  the  literary  world  gene- 
rally are  under  to  Mr.  Edmund  Ward  Oliver.  The  suppositions  as 
to  the  cause  of  Scot's  loss  of  his  moiety  of  the  estates  of  Lady  Winni- 
fred  Rainsford — not,  it  is  believed,  a  large  sum — and  as  to  his  law- 
studentship,  based  as  they  are  on  facts  stated  by  Scot  or  derived  from 

dd 


XXVI  Introduction. 

his  writings,  and  those  of  Th. -Ady,  are  my  own  ;  while  in  one  or  two 
instances  I  have  put  forth  opinions  not  quite  in  accord  with  that 
gentleman's.  But  nearly  all  the  biographical  facts  regarding  Scot 
himself  and  his  marriages,  in  contradistinction  to  the  supposed  facts 
hitherto  set  forth,  are  due  to  the  intelligent  research  of  Mr.  Oliver, 
and  are  not  unfrequently  stated  in  his  own  words. 

The  following  table  will  bring  into  one  view  the  pedigree  of  Reginald 
Scot  given  in  the  previous  pages  : 

[The  2nd]  Sir  William  Scott,*  d.  1433.= 


Sir  John  Scott,  d.  1485.= 

! 

I 
Sir  William  Scott,  d.  1524.=;= 


Sir  John  Scott,  d.  7  Oct.  1 533.=i=Anne,  d.  of  Reginald  Pympe. 


!  I                            I 

Wm.  Scott,  Sir  Reginald  Scott,            Richd.  Scott.=rMary  Whete- 

d.  i-.  ^.  5  June  d.  16  Dec.  1554. 

1536.  I 


nail. 


Sir  Th.  Scot,    (i)  Jane  Cobbe.— Reginald  Scott.=(2)  Alice [Collyar.^]. 
d.  30  Dec.  1594.  I 

Elizabeth.=f=Sackville  Turner. 

.1 
Cicely. 

*  It  is  noteworthy  that,  notwithstanding  the  memorial  inscription  to  the  first 
Fir  William,  Reginald,  or  whoever  was  the  author  of  the  verses  to  Sir  Thomas, 
only  traces  the  pedigree  to  this  fourth  knight  after  Sir  Reginald.  Either  then 
the  first  Sir  William  was  then  accounted  somewhat  mythical,  or  not  being  a 
knight  of  fame,  he  was  not  recognised  as  the  same  with  Sir  William  Scott, 
the  Chief  Justice  of  England. 


Iiitroductioji.  xxvii 


WILL  OF  RAYNOLD  SCOT. 

Extracted  from  the  copy,  not  the  orit^mal,  in  the  Principal  Ref;^istry 
of  the  Probate,  Divorce,  and  Admiralty  Division  of  the  High 
Court  of  fustice. 

S         In  the  Prerogative  Court  of  Canterbury. 

In  the  Name  of  God  Amen.  I  Raynolde  Scott  in  the  Countie  of 
Kent  gent  beinge  of  the  Parish  of  Smeth  Uoe  make  and  ordaine 
and  w"'  myne  owne  hande  doe  write  this  my  Last  will  and  Testament 
on  Saturdaye  the  fyfteenth  of  September  Anno  Dili  a  thousand  fyve 
hundred  nyntie  nyne  and  in  the  fortie  one  yeare  of  the  raigne  of  o"" 
soveraigne  Ladie  Oueene  Elizabeth  Fyrst  1  bequeath  my  Sowle  to 
Almightie  god  and  my  body  to  be  buryed  as  yt  shall  seeme  good  to 
Alice  my  wiefe  whome  I  make  and  ordaine  to  be  myne  onely 
Executrix  Item  I  bequeath  to  mysayde  wief  All  my  goods  and  chattells 
plate  housholde  stuffe  Juelles  and  Chaynes  with  all  my  leases  and 
goods  moveable  and  vnmoveable  savinge  such  as  I  shall  by  this  my 
Will  other  Wise  dispose  of  Item  I  (for  the  trust  I  repose  in  M""- 
Edwarde  Hall  of  Ashforde  and  of  my  neighbou"^  Raynolde  Keale  of 
Smeeth  in  countie  aforesaide  doe  make  them  two  the  overseers  to 
this  my  Last  will  and  gyve  to  eyther  of  the;;^  for  theire  paines  and 
trouble  w^''  they  ar  like  to  sustaine  herebye  fyve  poundes  Item  I 
bequeath  to  S""  John  Scott  my  lease  of  the  banke  or  pond  at  Aldinge 
Item  I  bequeath  to  my  graund  childe  Cisley  Turno^  tenne  poundes 
to  buy  her  a  little  Chaine  It^-m  I  gyve  to  my  daughter  in  Lawe  Marie 
Collyar  six  poundes  thirteene  shillings  foure  pence  to  be  paide  unto 
her  within  one  quarter  after  my  decease,  to  be  bestowed  in  apparell 
upon  her  selfe  as  she  shall  seeme  good  nether  would  I  have  her 
mothers  hand  anie  thinge  the  shorter  towardes  her  in  that  respect 
Item  I  give  to  my  daughter  Turno^  the  Covenant  that  I  have  of  my 
Cozen  Charles  Scott  touchinge  the  renuinge  of  my  lease  when  his 
grace  doth  renne  {read  renue]  his  lease  of  Braborne  Rectorie  pro- 
vided that  my  meaninge  is,  that  my  said  wief  shall  enioye  the  full 
tearme  that  I  nowe  possesse  and  howsoever  yt  shalbe  renued  my 
daughter  shall  have  the  only  renuinge  which  shalbe  in  effecte  after 
the  whole  tearme  w'=^  I  holde  now  be  expired  so  as  by  any  meane 
[intervening]  renuinge  my  saide  wief  be  not  defeated  of  my  true 
meaninge  towardes  her  Item  I  do  bequeath  to  my  saied  wief  and  to 
her  heires  for  ever  All  my  Landes  Lyinge  in  Aldington  and  now  in 
thoccupac/on  of  John   Pollard  and  all   my  Landes   in   Ruckinge    in 

thoccupaczbn  of Diggons  and  all  my  Landes  in  Sellenge  in  the 

occupac/on  of Coakar  All  which  Landes  lye  in  the  9ayd«  sayde* 

Countie  of  Kent  Item  I  gyve  and  bequeath  to  my  said  wief  all  my 
other  Landes  in  Rumney  Marshe  or  els  where  in  the  said  countye 

*  Sic,  first  at  end  of  line.  t  Sic,  to  be  paide  is  interlined  above  this. 


xxviii  Introdiution. 

duringe  her  naturall  lieff  Item  I  doe  gyve  to  my  Servante  Moyll 
Smyth  the  some  of  twentie  shillinges  yearelie  duringe  his  n^/z^rall  Life 
to  be  paide  out  of  all  my  Landes  halfe  yearelie  and  that  for  defaulte 
of  payment  yt  shalbe  LawfuU  for  him  to  distraine  And  so  I  ende 
desyreinge  the  worlde  to  iudge  the  best  hereof  and  of  the  consy- 
deracz'ons  for  greate  is  the  trouble  my  poore  wief  hath  had  with  me, 
and  small  is  the  comforte  she  hath  receyved  at  my  handes  whome  yf 
I  had  not  matched  w''^  all  I  had  not  dyed  worth  one  groate. — 

Ray:  Scott. 

By  a  short  notice  following  the  copy  of  the  will,  it  was  proved  on 
the  22nd  November  1599.  There  is  also  a  document  setting  forth 
that  Alicia  Scott,  relicta,  and  Elizabetha  Turnor,  als  Scott,  filia 
naturalis  et  legitima,  had  disputed,  before  certain  functionaries  named 
regarding  the  will,  and  that  probate  was  granted  as  aforesaid  on  the 
22nd  November  1599.  But  as  the  cause  or  subject  of  the  dispute  is 
not  mentioned,  this,  like  the  short  notice,  is  not  given. 


ABSTRACT  OF  INQUIS.  POST   MORTEM,  18  ELIZ.  P.   i, 

No.  84. 

Ittqiiisition  taken  at  Maidstone  on  the  death  of  Lady  Wytiifred 
Rainsfoord,  30  March,  18  Eliz.  [1575-6]. 

She  was  seised  of  the  Manors  of  Nettlested  and  Hikes  with 
appurtenances  in  E.  and  W.  Peckham,  Brenchley,  W.  Barmling, 
Merewood,  Marden  ;  also  of  the  Manor  of  Pympe  with  appurtenances 
in  Yaulding,  Marden,  and  Brenchley.  Also  various  other  lands, 
some  of  which,  called  Stockenbury,  Motelands,  and  Souchefields,  are 
in  Brenchley. 

She  died  17  Oct.  last,  at  Chelmsford  in  Essex. 

Th.  Scott,  kt.,  is  her  next  heir,  viz.,  son  and  heir  of  Reginalde 
Scotte,  kt.,  Sonne  and  heir  of  Anne  Scotte,  wife  of  John  Scotte,  kt., 
daughter  and  heir  of  Reginald  Pympe,  brother  of  John  Pympe, 
father  of  said  Lady  Winifred. 

Thomas  Scotte,  kt.,  Charles  Scott,  Henry  Scotte,  George  Scotte, 
and  William  Scotte  [brothers  of  the  tirst-named  Thomas  Scotte,  kt.], 
and  Reginald  Scotte,  are  coheirs  of  the  lands  held  in  gavelkind.  One 
moiety  thereof  descends  to  Thomas,  Charles,  etc.  [as  named  above], 
sons  and  coheirs  of  Reginalde  Scotte,  kt.,  son  and  heir  of  Anne 
Scotte  ;  and  the  other  moiety  to  Reginald,  son  and  heir  of  Richard 
Scotte,  junior,  son  of  the  said  Anne. 


Introduction.  xxix 

Thomas  miles  is  39  et  amplius,  Charles  34  [etc.],  Henry  32  [etc.], 
George  30  [etc.],  William  22  [etc.],  and  Reginald  38  years  of  age  et 
amplius. 

The  exact  words  regarding  the  co-heirs  are:  "  descendebant  et  do 
jure  descendere  debent  prasfato  Thomae  Scotte  militi,  Carolo  Scott, 
Henrico  Scotte,  Georgio  Scotte  et  Will'o  Scotte,  fratribus  dicti 
Thomje  Scotte  militis  et  Reginaldo  Scotte,  consanguineo  pra;dicti 
Thomae  Scotte  militis,  ut  consanguineis  et  coheredibus  prasdictae 
dominae  Winifridae  eo  quod  praedictas  terras  ....  ultimo  recitata 
sunt  de  natura  de  gavelkind."  This  disproves  the  assertion  of  Mr.  J. 
Renat  Scott  in  Arch.  Cant.,  xi,  388,  and  repeated  in  his  genealogy  of 
the  Scott  family,  that  the  Reginald  Scott  mentioned  in  the  former  as 
receiving  pay  among  those  appointed  in  1587-8  was  "a  son  of  Sir 
Thomas". 


ABSTRACT  OF  INQUIS.  P.M.,  45  ELIZ.,  pars,  i.  No.  71. 

Inquisition  taken  at  Maidstone.,  2  Dec.  [1602],  after  the  death  oj 
Reginald  Scot,  generosus. 

He  was  seised  of  a  tenement  and  20  acres  of  land  called  Grayne- 
courtte,  held  of  Th.  Scott,  Esq.,  as  of  his  manor  of  Brabourne,  a 
tenement  called  Essex,  and  20  acres  of  land  in  two  parcels  in  Ailing- 
ton  [Aldington],  held  of  Edw.  Hall,  as  of  his  manor  of  Pawlson. 
One  parcel  of  land  called  Haythorne  field,  containing  20  acres  in 
Bonington,  held  of  the  Queen  in  capite,  and  a  tenement  and  one 
parcel  of  land  lying  in  Barefield,  containing  two  acres  in  Brabourne, 
tenure  unknown,  and  one  acre  in  Brabourne  and  5  acres  in  Brabourne, 
and  two  parcels  in  Smeeth,  and  30  acres  of  marsh  called  Gatesleaf, 
in  Newchurch,  held  of  Martin  Barneham,  Esq.,  as  of  his  manor  of 
Bylsyngton. 

He  died  9  Oct.,  41  Eliz.  [1599],  at  Smeeth.    . 

Elizabeth,  wife  of  Sackville  Turner,  gent.,  is  his  daughter  and  next 
heir,  and  was  28  years  of  age  and  more  at  his  death. 

Alice,  his  widow,  has  received  the  rents  since  his  death. 

[Elizabeth  was  the  next  heir  to  his  own  property,  but  that  which 
was  his  own  through  his  wife  Alice,  he  specially  devised  "  to  her  and 
to  her  heirs".] 


ji'A'.r  Introduction. 

Tlie  Cause  and  History  of  the  Work. — That  is,  what  induced  Scot 
to  write  it,  and  why  did  he  set  it  forth  as  he  did  ?  inquiries  which  in- 
volve, among  other  matters,  a  short  notice  of  the  position  then  and 
previously  held  by  witchcraft  in  England.  His  Hoppe-g'arden  shows 
him  to  us  as  a  man  of  intelligence,  foresighted  and  reflective  of  thought, 
and  desirous  of  improving  the  state  of  his  country  and  countrymen. 
It  shows  him  also  as  one  who  could  not  only  seize  a  thought  and 
commend  it  to  others,  but  as  one  who  had  perseveringly  put  his  idea 
into  practice,  found  it  feasible,  and  then  so  learnt  the  processes  neces- 
sary for  growing  the  plant,  and  preparing  its  catkins  and  storing  them 
for  use,  that  a  priori  one  would  suppose  that  he  had  done  what  he  did 
not,  namely,  visited  Holland  and  learnt  the  processes  on  the  spot. 
The  same  qualities  are  seen  in  his  Witchcraft,  as  is  also  his  indepen- 
dence of  thought.  No  sooner  had  his  suspicions  been  aroused  than  he 
proceeded,  as  shown  by  the  work  and  its  references,  to  investigate  the 
matter  thoroughly  and  perseveringly.  To  this  also  he  was  encouraged, 
or  rather  led,  by  yet  other  two  qualities,  his  straightforwardness  or 
honesty  of  purpose,  and  his  compassion,  for  these  taught  him  that  he 
was  engaged  in  a  righteous  work,  that  of  rescuing  feeble  and  ignorant, 
though  it  may  be  too  pretentious  and  shrewish,  old  women  from  false 
charges  and  a  violent  death,  and  in  a  noble  work  in  endeavouring  to 
stem  the  torrent  of  superstition  and  cruelty  which  was  then  beginning 
to  overflow  the  land. 

Nor  was  this  the  result  in  any  way  of  a  mind  sceptically  inclined. 
His  book  shows  that  he  accepted  the  opinions  of  his  day,  unless  he 
had  been  led  to  inquire  into  them,  and  either  re-receive  them  as 
facts  or  discard  them.  Led  doubtless  by  his  academic  training,  it  is 
abundantly  clear  that  he  had  inquired  into  the  grounds  of  his  belief 
in  the  Established  Church,  and  into  the  additions  that  had  been  made 
to  its  faith  in  the  course  of  illiterate  ages  by  the  Popish  Church.  He 
had  read  Plotina,  who  taught  him  that  the  so-called  vicars  of  Christ 
and  his  vice-gerents  on  earth  were  often  devils  incarnate  and  stan- 
dard-bearers of  vice,  and  that  the  system  which  did  now  and  again 
produce  a  St.  Francis  d'Assis — all  reverence  to  his  name — produced 
also  the  congeners  of  Loyola,  and  Loyola  himself,  whose  followers, 
while  assuming  to  themselves  the  holy  name  of  Socii  Jesu,  made  that 
name  famous  and  infamous,  and  their  tenets  execrated  throughout  the 


Introduction.  xxxi 

civilised  world.  But  he  accepted  with  some  doubting,  having,  as  he 
thought,  great  authority  for  it  and  no  means  of  investigation,  the  story 
of  the  Remora ;  and  accepted  without  doubtmg  the  beliefs  that  the  bone 
of  a  carp's  head,  and  none  other,  staunched  blood,  the  value  of  the 
unicorn's  horn,  and  the  like,  and — notwithstanding  his  disbelief  in 
astrology— that  seed-time  and  springing  were  governed  by  the  waxing 
and  waning  of  the  moon.  He  also  believed  that  precious  stones 
owed  their  origin  to  the  influences  of  the  heavenly  bodies;  and  besides 
his  credulous  beliefs  as  to  certain  waters,  narrated  at  the  commence- 
ment, he  in  the  next  chapter  gives  the  absurdly  wonderful  virtues  of 
these  stones,  some,  as  he  says,  believed  in  by  him,  "  though  many 
things  most  false  are  added". 

How  then  came  he  to  inquire  into  and  write  so  strongly  against 
witchcraft .-'  Before  the  time  of  the  eighth  Henry,  sorcerers  were  dealt 
with  by  the  ecclesiastical  law,  which  punished  them  as  heretics. 
Moreover,  their  supposed  offences  against  the  person  seem,  chiefly  at 
least,  to  have  been  taken  notice  of  when  they  were  supposed  to  inter- 
fere with  high  or  state  matters  or  persons,  as  in  the  cases  of  Joan  of 
Arc  or  Dame  Eleanor  Cobham.  But  in  Henry's  time,  probably 
through  the  extension  of  continental  ideas,  aided,  it  may  be,  by  a 
desire  to  restrain  the  ecclesiastical  power,  c.  8  of  the  thirty-third  year 
of  his  reign  was  passed.  By  this  it  was  enacted,  that  witches,  etc., 
who  destroyed  their  neighbours,  and  made  pictures  [images]  of  them 
for  magical  purposes,  or  for  the  same  purposes  made  crowns,  swords, 
and  the  like,  or  pulled  down  crosses,  or  declared  where  things  lost  or 
stolen  were  become,  should  suffer  death  and  loss  of  lands  and  goods, 
as  felons,  and  lose  the  privileges  of  clergy  and  sanctuary.  Afterwards, 
by  I  Edw.  I,  c.  12,  this  and  other  offences  first  made  felonies  in 
Henry's  time  were  no  longer  to  be  accounted  such.  Thirdly,  in  the 
fifth  year  of  Elizabeth,  Parliament,  by  its  twelfth  chapter,  enacted, 
that  whereas  many  have  practised  sorceries  to  the  destruction  of 
people  and  their  goods,  those  that  cause  death  shall  suffer  as  was  de- 
clared by  33  Henry  VIII,  c.  8,  except  that  their  wives  and  heirs  shall 
not  have  their  rights  affected  by  such  attainder.  But  that  when  a 
person  was  only  injured,  or  their  goods  or  cattle  destroyed,  the 
offenders  should  for  the  first  offence  suffer  a  years  imprisonment,  and 
once  a  cjuarter  be  exposed  in  the  pillory  in  a  market  town  for  six 


xxxii  Introduction. 

hours,  and  there  confess  their  offences  ;  and  for  the  second  offence 
suffer  death  as  felons,  with  the  exceptions  before  rehearsed.  While 
any  who  seek  treasure,  or  would  bring  about  unlawful  love,  or  hurt  any- 
one in  his  body  or  goods,  should  for  a  first  offence  be  imprisoned  and 
suffer  as  before,  and  for  a  second  be  imprisoned  for  life  and  forfeit 
his  goods  and  cattle.  This,  so  far  as  humanity  is  concerned,  is  a 
distinct  advance  on  Henry's  enactment,  though  an  apparent  going 
back  from  that  of  Edward.  Perhaps,  as  before,  it  arose  from  a  desire 
to  remove  the  offences  from  the  jurisdiction  of  the  ecclesiastical  law, 
which  would  have  burnt  them,  nor,  as  evidenced  by  its  little  results, 
does  it  seem  to  have  been  made  through  any  mania  or  scare  in  the 
matter.  This  came  on  later,  when,  as  we  are  told  by  Brian  Darcie 
in  1582,  at  what  time,  under  pie-crust  promises  of  favour,  he  was 
endeavouring  to  get  women  to  confess,  and  then  be  hanged, — "  there 
is  a  man  of  great  learning  and  knowledge  come  over  lately  into  our 
Queenes  Majestie,  which  hath  advertised  her  what  a  companie  and 
numbers  of  Witches  be  within  Englande  :  whereupon  I  and  other  of 
her  Justices  have  received  Commission  for  the  apprehending  of  as 
many  as  are  within  these  limites."  Alas,  this  man  of  great  learning 
and  knowledge  seems  to  have  been  none  other  than  that  otherwise 
light  of  the  English  Church,  the  great,  good,  and  pious  Bishop  Jewel, 
who,  having  returned  from  a  forced  residence  abroad,  was  speedily 
promoted  by  her  Majesty,  and  in  a  sermon  preached  before  her,  in 
1572,  brought  in  the  subject  as  follows: — 

"  Heere  perhaps  some  man  will  replie,  that  witches,  and  conjurers 
often  times  chase  away  one  Divell  by  the  meane  of  another.  Possible 
it  is  so  ;  but  that  is  wrought,  not  by  power,  but  by  Collusion  of  the 
Divels.  For  one  Divell,  the  better  to  attaine  his  purpose,  will  give 
place,  and  make  as  though  he  stood  in  awe  of  another  Divell.  And 
by  the  way  to  touch  but  a  word  or  two  of  this  matter  for  that  the 
horrible  using  of  your  poore  subjects  inforceth  thereunto.  It  may 
please  your  Grace  to  understand,  that  this  kind  of  people,  I  meenes 
witches  and  sorcerers,  within  these  few  last  yeeres,  are  marvellously 
increased  within  this  your  Grace's  realme.  These  eies  have  scene 
most  evident  and  manifest  marks  of  their  wickednesse.  Your  Grace's 
subjects  pine  away  even  unto  the  death,  their  collour  fadeth,  their 
flesh  rotteth,  their  speech  is  benummed,  their  senses  are  bereft." 


Introduction.  xxxiii 

"  Wherefore,  j^our  poore  subjects  most  humble  petition  unto  your 
Highnesse,  is,  that  the  lawes  touching  such  malefactours,  may  be  put 
in  due  execution.  For  the  shole  of  them  is  great,  their  doings  hor- 
rible, their  malice  intollerable,  the  examples  most  miserable.  And  I 
pray  God,  they  never  practise  further,  then  upon  the  subject.  But 
this  only  by  the  way,  these  be  the  scholers  of  Beelzebub  the  chief 
captaine  of  the  Divels.'' 

The  plantings  of  the  Queen  in  the  commissions  of  her  Justices  thus 
instigated  and  encouraged,  produced  an  abundant  crop.  According 
to  the  Dedications  of  Scot,  Sir  Roger  Manwood,  Lord  Chief  Baron  of 
the  Exchequer,  had  had  "  in  these  causes  such  experience",  A  ii.  v., 
while  Sir  Thomas  Scot,  as  Justice  of  the  Peace,  had  also  had  "manie 
poore  old  women  convented  before  him  for  ....  witchcraft",  A.  vi. 
Various  booklets  also,  presently  to  be  spoken  of  more  at  large,  excited 
still  more  the  imaginations  of  a  credulous  people,  and  it  had  been 
supposed,  before  Scot  wrote,  as  will  be  seen  on  p.  473,  and  in  my  note 
on  that  page,  that  the  Queen's  person  had  been  aimed  at  in  that  way. 

It  thus  appears  that  though  Scot  may  have  been  brought  up  in  a 
traditional  but  little-regarded  belief  in  witchcraft,  he,  when  he  was  at 
least  thirty-four,  was  not  only  unprepared,  but  startled,  to  witness  and 
take  part  in  this  new  departure  from  justice  and  mercy.  Witchcraft, 
chiefly  looked  on  as  useful  in  discovermg  things  lost,  or  in  bringing  a 
wished-for  sweetheart  to  return  the  love  of  the  seeker,  or  in  curing 
ailments  simple  or  grievous,  became  feared,  reviled,  and  sought  out: 
sought  out  by  Commission  of  the  Queen,  sought  out  by  the  people  as 
a  great  and  fearful  evil  rapidly  overspreading  the  land,  and  able  and 
willing,  like  the  Plague  and  Black  Death,  to  count  its  victims  by 
thousands,  and  from  the  cottage  to  the  throne  itself  He,  a  man  both 
intelligent  and  compassionate,  sees  poor,  old,  decrepit  creatures  eking 
out  a  miserable  livelihood  by  begging  an  occasional  dole  from  their 
better  off  neighbours  ;  ill-tempered  by  age  and  condition,  and  there- 
fore abusive  when  refused  such  dole,  or  on  slighter  causes,  sometimes 
perhaps  through  old  knowledge  or  superstition,  but  probably  more 
often  for  the  sake  of  gain,  pretending  to  be  wise  above  what  is  known  ; 
he  sees  these  accused  of  selling  their  souls  for  the  sake  of  such  a 
position  in  the  world,  he  hears  them  accused  sometimes  of  foul,  more 
frequently  of  unlikely,  crimes  and  acts,  nay,  such  as  an  unprejudiced 

e  c 


xxxiv  Introduction. 

common  sense  must  laugh  at,  while  the  evidence  is  nearly  always  so 
faulty  that,  were  the  accusation  a  different  one,  it  would  be  at  once 
turned  inside  out  and  thrown  aside.  Unfortunately,  too,  some  of 
these  old  women  being  more  or  less  mad,  and  others  driven  through 
fear  on  the  one  hand,  or  through  promised  favour  on  the  other, 
confess  themselves  capable  of  doing  these  things,  though  any  man  of 
sense  and  observation  could  detect  their  state  or  motives.  Luckily, 
too,  he  had  had  close  to  him,  and  in  his  wife's  family,  the  known  and 
talked-of  imposture  of  the  Holy  Maid  of  Kent ;  and  in  his  own  time 
and  close  to  his  own  door,  the  case  of  the  Pythonist  of  Westwell,  at 
first  carried  out  triumphantly,  and  then,  on  her  own  confession  and 
her  re-acted  acts,  branded  as  an  impostor,  like  the  Holy  Maid.  The 
Dutchman,  too,  at  Maidstone,  after  being  set  forth  as  a  worker  of 
miracles  and  an  exorcist,  was  found  to  be  a  rogue;  and  "manie  other 
such  miracles  had  beene  latelie  printed,  whereof  diverse  had  beene 
bewraied."  He  had  taken  part  also — apparently  as  one  engaged  for 
the  defence — in  that  piece  of  folly  called  the  trial  of  Margaret  Simons, 
and  knew  the  history  of  Ade  Davie,  and  of  her  restoration  to  sanity 
without  exorcism,  hanging,  or  burning. 

Is  it  not  natural  that  his  suspicions,  and  more  than  suspicions, 
should  have  been  aroused,  and  that  he  should  have  been  thus  led 
to  take  up  the  whole  subject  seriously.''  One  who  had  given  himself 
up,  as  Wood  says,  to  reading  and  thought  as  well  as  to  healthy  and 
useful  exercise,  must  have  sought  for  and  obtained  books  on  either 
side  of  the  subject,  and  in  especial  the  known  book  of  Wier ;  and 
thoughtful  reading  of  these,  and  meditation  must  have  led  him  to 
extend  his  views,  and  gather  them  into  a  harmonious  and  consistent 
whole.  Meanwhile,  however,  the  bloodthirsty  superstition  daily  in- 
creased, and  there  were  published  first,  the  mad  book  or  books  of 
Richard  Gallis — spoken  of  in  pp.  132-3 — of  the  witches  at  Windsor, 
now,  I  believe,  unfortunately  lost,  where,  among  other  things,  he 
narrates  how,  at  a  Sabbath  meeting,  he  had  a  hand-to-hand  encounter 
with  the  devil,  and  wounded  him  so  sore  that  he  stank  of  brimstone; 
and  in  1582,  there  took  place  the  wholesale  condemnation  of  the  poor 
old  women  of  St.  Osees,  thirteen  I  believe  of  whom  were  hanged. 
There  had  been  no  such  condemnation  before  in  England.  It  is  not 
unlikely  that  he  himself  witnessed  their  condemnation — see  pp.  xxv-vi. 


Introditction.  xxxv 

So  unusual  was  it,  that — as  I  cannot  but  believe  on  other  evidence,  as 
stated  in  my  noting  on  Macbeth — a  ballad  was  written  on  it,  which 
became  very  commonly  known,  and  was  remembered  as  late  as  1606. 
This  same  unusual  breadth  of  punishment  also  created  so  much 
attention  that  Justice  Brian  Darcie  thought  it  worth  while  to  set  forth 
in  print,  not  the  trial,  but  the  depositions  taken  before  him,  and  thus 
inform  a  too  ignorant  public  that  he  and  he  alone  was  the  primary 
cause  of  such  a  purification. 

These  facts,  and  especially  this  last,  aroused,  I  believe,  Scot's 
compassion  and  indignation,  and  made  both  find  vent  in  printed 
words.  And  besides  these  likelihoods,  including  that  of  date,  there 
are  two  at  first  sight  seemingly  contradictory  facts,  which  made  them- 
selves manifest  to  me  when  I  first  carefully  read  the  book,  and  before 
I  had  formed  any  opinion  on  their  causes,  and  which  are  on  this  view 
reconciled.  These  facts  are,  that  while  the  plan  which  he  has  adopted, 
and  his  facts  and  conclusions,  seem  to  have  been  deliberately  sought 
out,  thought  over,  and  canvassed,  there  are  evidences  throughout  of 
a  feverous  haste  of  composition,  such  feverous  haste  as  the  above 
spoken  of  emotions  would  excite  in  a  man  like  Scot,  who  had  wit- 
nessed so  horrible  and  so  bloody  a  perversion  of  justice.  The  proof 
of  the  first  fact  I  leave  to  be  observed  by  the  intelligent  reader ;  but 
while  the  second  must  also  be  observed  by  him,  it  is  needful,  to  the 
full  exposition  of  my  argument,  that  I  should  collect  in  one  view  most 
at  least  of  the  details.  This  haste  is  evidenced  in  some  of  his  cor- 
rected errata,  but  more  in  those  that  he  did  not  correct.  Thus  we  have, 
on  p.  174,  a  curious  slip,  by  which  Pharaoh  becomes  a  Persian,  and 
Nebuchadnezzar  takes  Pharaoh's  place  as  an  Egyptian  king,  for  other 
parts  of  the  book  prove  conclusively  that  this  was  an  unintentional 
lapsus,  and  one  a  second  time  overlooked  when  the  book  was  re-read 
before  the  title-page  and  the  preliminary  leaves  were  set  up.  Similar 
are  his  errors  as  to  Haias  and  Sedaias,  for  at  one  time  he  speaks  of 
Rabbi  Sedaias  Haias,  repeating  it  also  at  the  last  when  he  gives  his 
"  forren  authors"  consulted,  and  between  these  speaks  of  them  as  two 
persons,  as  they  were.  More  especially  would  I  call  attention  to  his 
blunders  as  to  Argerius  Ferrerius.  He  quotes  him — yet  he  is  always 
Ferr^rius — five  times  in  his  text,  twice  in  his  table  of  contents,  and 
once  in  his  "authors  used".    So  in  his  translation  from  him,  the  "s"  of 


xxxvi  Introduction. 

"  verbis"  being  indistinct  in  some  copies,  he  read  the  word  as  "verbi", 
and  thereby  translated  the  sentence  into  such  unmistakable  non- 
sense that  this  alone  should  have  shown  him  his  error.  So,  also,  we 
have  the  senseless,  because  careless,  rendering  of  the  sword  in  hand 
passage,  p.  257 ;  and  with  these  may  be  classed  his  adoption  of 
T.  R.'s  curious  mistranslations  from  Wier's  Pseudotnonarchia,  or  from 
another  copy  of  the  Etnpto.  Saloinonis,  for  a  moment's  consideration 
would  have  shown  him  their  absurdity,  and  led  him  to  turn  to  Wier. 
In  p.  19  also,  we  find  "infants"  where,  as  stated  in  my  note,  all  the 
editions  of  the  Mai.  Malef.  in  the  British  Museum  have  "  infames"; 
and  this,  though  a  slip  of  memory,  betokens,  when  taken  with  the  rest, 
overhaste.  These  slips,  in  an  ordinary  writer,  would  lead  to  another 
conclusion,  but  not  in  this  case,  where  we  have  evidence  of  both 
ordinary  and  recondite  knowledge,  of  conclusions  tried  by  actual 
experiment,  of  a  quick  and  intelligent  perception,  and  of  what  may 
be  called,  in  a  good  sense,  a  ready  and  acute  subtlety  in  refuting  or 
retorting  allegations  or  objections. 

Our  author's  indebtedness  to  Cornelius  Agrippa  and  to  Wier  has, 
in  a  great  measure,  been  anticipated  in  what  has  been  said;  but  a  few 
words  may  here  be  added.  Casually  coming  across  their  books  when  he 
became  a  reader  of  out-of-the-way  works,  he  did  not  become  a  follower 
of  theirs,  and  then  write  a  book,  as  the  disciples  of  Pythagoras  wrote 
books  to  expound  and  hand  down  the  doctrines  of  their  master.  Wier 
had  written  a  book  against  witchcraft,  and  a  clear  and  comprehensive 
book.  But  while  Scot  certainly  followed  Wier  in  point  of  time,  and 
as  certainly  was  much  indebted  to  him  for  the  perfecting  of  his  book, 
yet,  as  1  have  said,  Scot  seems  to  have  taken  up  his  belief  against 
the  reality  of  witchcraft  from  what  he  in  his  own  experience  had 
witnessed  ;  and  my  view,  that  he  was  then  led  to  read  Wier  and 
Cornelius  Agrippa,  and  the  writers  on  the  other  side,  seems  to  me  con- 
firmed by  what  we  find  as  to  his  indebtedness  to  Wier.  The  "  Not' 
ings  on  Wier"  show  that,  while  he  copied  him  in  some  other  instances, 
he  borrowed  from  him  mainly  a  long  list  of  illustrations,  some  of  which 
even  he  may  have  drawn  independently  from  the  same  sources  as  did 
Wier. 

Bibliography. — We  do  not  find  an  entry  of  Scot's  Hoppe-garden 
in  the  Stationers'  Registers,  because  the  entries  about  1574  are  want' 


Introduction.  xxxvii 

ing.  But  why  do  we  not  find  so  large  and  important  a  book  as  the 
Witchcraft  of  1584  so  entered,  the  writer  being  of  a  family  of  no  mean 
repute,  and  the  head  of  his  house,  Sir  Th.  Scot,  being  in  those  days 
a  man  of  some  mark  ?  The  answer,  after  what  has  been  said,  is 
simple.  He  upheld  and  defended  a  heresy,  the  existence  and  dia- 
bolical powers  and  practices  of  witches  being  believed  in  and  guarded 
against,  by  the  Queen,  the  bishops,  and  the  people.  Hence  the  reply 
of  the  Stationers'  Company  would  most  certainly  have  been — the  same 
as  in  more  trifling  cases — "  provided  he  shall  get  the  bishop  of  Lon- 
don his  alowance  to  yt",  words  which,  under  the  circumstances, 
would  have  been  a  refusal,  and  a  refusal  which,  had  any  steps  been 
taken  against  him  after  its  publication,  would  have  told  against  him. 
Hence  he  resolved  to  print  it,  taking  all  the  blame  and  responsibility 
on  his  own  shoulders,  no  stationer's  name  being  connected  with  it, 
and  the  name  of  the  printer  appearing  only  at  the  end  of  the  book, 
without  date  or  place  of  address — "Imprinted  at  London  by  |  IVilliam 
Brome."  And  here,  by  the  way,  it  may  be  mentioned  that  though 
called  in  catalogues  a  quarto,  its  signatures  are  in  eights.  As 
before  stated,  both  Thomas  Ady  and  Anthony  a  Wood  tell  us  that 
it  "did  for  a  time  make  great  impressions  on  the  Magistracy 
and  Clergy",  and  that  it  did  so  generally  is  shown  by  the  appear- 
ance of  Webster's,  Ady's,  and  other  books  on  the  same  side,  and 
those  of  Gifford,  Perkins,  and  others,  on  the  other,  including  King 
James,  who,  in  1597,  issued  his  DcEinonologie  specially  against  it. 
Whether  Elizabeth  or  the  authorities  under  her  took  any  notice  of  it 
is  doubtful,  for,  as  I  have  said,  he  was  still  an  Esquire  in  1587  ;  and 
the  last  words  of  his  will,  "for  greate  is  the  trouble  my  poor  wief  hath 
had  with  me,  and  small  is  the  comforte  she  hath  receyved  at  my 
hands",  and  his  designation  of  himself  as  "  gent.",  point  leather  to  a 
voluntary  surrender  of  his  office,  through  weakness  and  ill-health, 
than  td  a  dismissal. 

But  zeal  for  the  truth,  as  he  believed  it,  combined  with  his  fears  for 
himself,  for  he  believed  that  he  had  been  the  object  of  witchcraft  and 
of  the  machinations  of  the  evil  powers  more  than  once,  though 
luckily  in  vain,  led  the  royal  author  on  the  other  side  to  cause  Scot's 
book  to  be  burned  by  the  common  hangman  ;  and,  as  is  also  said  by 
Cole,  not  one  copy  alone,   as  significant  of  its   character,  and  of  its 


xxxviii  Introduction. 

being  a  liber  prohibitiis  in  the  eyes  of  this  Protestant  Pope,  but  as 
many  as  could  be  laid  hands  upon.  While,  too,  I  have  as  yet  found 
no  direct  proof  of  this  latter  statement,  it  is  perhaps  in  some  degree 
confirmatory  of  it,  that  no  copies  of  the  book  exist  in  the  library  of 
St.  Paul's  Cathedral,  nor  in  that  of  Lambeth  Palace,  nor  in  that  of 
Sion  College.  To  the  same  cause  is  most  likely  due  the  exceedingly 
neat  copy  of  various  chapters,  and  parts  of  chapters,  contained  in  the 
Sloane  MS.,  flF.  2189,  in  the  British  Museum,  its  date  according  to 
the  experts  there  being  circa  1620.  At  one  time  I  had  suspected  that 
these  extracts  had  been  made  with  the  intent  of  writing  a  book  either 
for  or  against  the  truth  of  witchcraft ;  but  the  methodical  neatness 
of  all  but  the  first  two  or  three  pages,  the  manner  in  which  the  typo- 
graphical form  of  the  book  is  followed,  the  consecutive,  though 
broken  manner,  in  which  the  extracts  follow  one  another,  the  absence 
of  any  word  or  any  sign  of  remark  or  comment  throughout,  now  cause 
me  to  hold  that  it  was  a  copy  made  by  or  for  one  who  took  such  por- 
tions as  he  wished  from  a  book  otherwise  inaccessible. 

Turning  back  to  this  burning,  I  would  say  also  that  I  have  not 
come  across  any  English  contemporary,  or  even  early  statement  as 
to  it,  much  less  as  to  its  date.  Perhaps,  however,  without  much 
fear  of  error,  we  may  suppose  it  to  have  been  done  immediately  after 
the  Act  against  witches,  passed  in  the  first  year  of  James's  reign.  By  it 
the  Act  5  Eliz.  was  repealed,  and  any  conjuration,  etc.,  of  an  evil 
spirit  was  made  a  crime  punishable  by  death  as  a  felon,  the  culprit 
losing  all  benefit  of  clergy  and  sanctuary.  The  finding  of  treasure  by 
magical  means,  provoking  to  unlawful  love,  or  destroymg  of  cattle, 
was  for  the  first  offence  to  bring  with  it  imprisonment  for  one  year, 
standing  in  the  pillory  once  a  quarter  for  six  hours,  and  confessing  his 
crime,  as  in  the  Act  repealed;  and  for  the  second  offence  death  as  a 
felon,  though  the  dowry  and  the  heirship  were  not  attainted.  This  Act 
itself  shows  how  strong  were  James's  convictions  in  the  matter,  as 
does  the  publication  in  London  of  his  DcBinonologie  in  the  same  year, 
it  being  entered  on  the  Stationers'  Registers  on  the  3rd  April  1603. 
Scot's  book  was  therefore  against  James's  belief,  and  the  esteem  in 
which  it  was  held  against  his  own  powers  as  a  reasoner  and  author. 
While,  however,  so  far  as  I  can  find,  we  owe  the  knowledge  of  this 
burning  to  a  German  source,  its  extreme  likelihood  is  corroborated  by 


IntrodtLction.  xxxix 

what  I  have  said,  that  James's  belief  in  witchcraft  was  with  him  an 
undoubted  Article  of  Faith,  and  by  the  fact  that  various  books, 
known  and  unknown,  were  at  different  times  publicly  burnt  during 
his  reign,  though  no  official  records  of  these  burnings  have  been 
preserved. 

Cole,  as  quoted  in  Bliss's  edition  of  the  Athen.  Oxon.^  gives  the 
account  as  made  by  Thomasius  de  crimine  magise,  a  book  which  I 
believe  does  not  exist.  There  is  a  Thesis  inaugaralis  de  crimine 
magias  submitted  in  1701  by  Johan  Reiche  to  the  Regia  Academia 
Fredericiana  .  .  .  praeside  D.  Christiano  Thomasio.  But  Reiche 
refers  to  an  earlier  writer — "  Gisberti  Voetii  |  Theologian  in  Acad. 
Ultrajectina  Professoris  |  Selectarum  |  Disputationum  |  Theologi- 
carum,  |  Pars  Tertia.  |  .  .  .  .  |  Ultrajecti,  |  Ex  Officina  Johannis  a 
Waesberge,  |  Anno  CID  ID  C  Lix,  |  "  which  says,  p.  564  : 

".  .  .  .  Reginaldus  Scot  nobilis  Anglijs  magise  crimen  aperte  negavit, 
&  ex  professo  oppugnavit,  omnes  ejus  mirabiles  effectus  aut  ad  melan- 
coliam,  aliosve  naturales  morbos,  aut  ad  artem,  industriam,  &  agili- 
tatem  hominum  figmentis  &praestigiis  suis  illudentium,  aut  ad  stolidas 
imaginationes,  dictorum  magorum,  aut  ad  vanas  nugas  &  fictiones 
eorundem  magorum  referens.  Ejus  liber  tit.  Discoverie  of  With- 
craft  \sic'\  in  Anglia  combustus  est  ;  quern  nominatim  etiam  per- 
stringit  Sereniss.  Magnje  Briantniae  {sic'\  Rexfacobiis  in  Dcemojiolooia, 
eumque  tangit  difFusissimce  eruditionis  T\\e,o\og\i?,fohannesRaynoldi(S, 
in  cens.  lib.  Apocryph.  torn.  2prcBlect.i6().  In  eundem,  sed  innominatum 
calamum  strinxit  eximius  &  subacti  judicii  Theologus,  Guilelm.  Per- 
kinsjis  in  traciatu  de  Bascanologia.  Pars  libri  istius  Regi^ialdi  Scot 
elenctica  (nam  reliqua  in  editione  Anglicana  conjurationes  continebat,) 
in  Belgicum  idioma  translata  est,  ante  annos  aliquot  Lugd.  Batav. 
per  Thomam  Basson  :  ex  illius  libri  lectione,  seu  fonte  perenni,  non 
pauci  ab  illo  tempore  docti  &  indocti  in  Belgio  fiuctuare,  &  de  Magia 
ff/ceajTiKt^eii/  ac  \tj3epTivi^eiv,  (ut  Libertinis  &  Semilibertinis  infesta 
est  patria  nostra)  quin  eo  ignorantiae  saspe  prolabi,  ut  non  inique  illis 
applicari  potuerit,  quod  Sereniss.  Rex  Jacobus  in  DcBmonologid  sub- 
dito  suo  Reginaldo  Scot :  esse  qitasi  novos  SaddticcEOS :  cum  omnes 
diabolorum  operationes  &  apparitiones  suaviter  exibilant:  tanquam 
anicularum,  aut  superstitionis  meticulosae  phantasmata  ac  sabellas. 
Sunt  &  alii,  sed  pessimi  magije  patroni,  qui  ad  Deum  &  divina  charis- 


xl  Introduction. 

mata  seu  gratias  gratis  datas,  aut  ad  angelos  bonos,  operationes 
magicas  referunt." 

Dr.  W.  N.  du  Rieu,  Librarian  of  the  University  of  Leyden,  kindly 
informs  me,  that  a  translation  into  Dutch,  "omitting  some  formulae 
of  malediction  and  other  matters  which  would  more  interest  English 
readers,"  was  made  and  edited  by  Th.  Basson,  an  English  stationer 
living  at  Leyden  in  i2mo  in  1609.  It  was  undertaken  at  the  instiga- 
tion of  the  professors  of  law  and  history,  and  its  dedication,  dated 
loth  January  1609,  was  to  the  Curators  of  the  University,  and  to  the 
burgomasters  of  Leyden.  A  second  and  corrected  edition,  published 
by  his  son,  G.  Basson,  was  also  printed  at  Leyden  in  1637,  though  the 
dedication  is  dated  8th  May  1637,  Amsterdam. 

Though  in  various  of  the  notes  the  passages  have  been  spoken  of, 
yet  to  call  attention  to  the  matter,  and  in  the  hope  that  others  may  be 
more  successful,  I  would  add  that  I  have  not  discovered  the  principle 
on  which  he  went,  nor  his  authorities,  for  his  Scripture  readings.  In 
his  Latin  quotations  he  generally  quotes  the  Vulgate,  twice  or  thrice 
Beza,  or  Beza  varied,  while  at  other  times  he  goes  by  some  other 
translation,  or  possibly  makes  it  himself.  So  his  long  English 
quotation,  p.  284,  is  not  taken  from  Wycliffe's,  Tyndale's,  Cranmer's, 
Coverdale's,  Matthews',  or  from  the  Genevan,  Bishops',  or  Rheims 
versions,  though  more  like  the  Genevan,  while,  curiously  enough,  it 
precedes  the  one  of  161 1  by  one  or  two  verbal  coincidences.  Hence,  I 
believe  that  he  varied  the  Genevan  version  according  to  his  own  views 
and  taste,  and  am  the  more  inclined  to  this  in  that  the  passage  is  not 
in  Italics,  the  then  type  and  mark  of  quotations,  but  in  Romans. 

Notwithstanding,  however,  the  decree  that  had  gone  forth,  and, 
notwithstanding  the  strange  Sadducean  assertion,  not  argument,  set 
forth  by  James,  and  followed  by  John  Rainolds,  D.D.,  in  his  work  on 
the  Apocrypha  {iom.  ii,  1032),  and  by  Gisbert  Voet,  the  book's  inherent 
excellency,  as  reported  by  Ady,  and  as  evidenced  by  the  notices  of  it 
in  the  various  books  on  either  side  that  afterwards  came  forth,  and  in 
part,  perhaps,  through  that  decree  itself,  called  for  its  reproduction  ; 
and  in  165 1  it  was  issued  with  a  new  title-page,  though  naturally  it 
was  again  not  entered  on  the  Stationers'  Registers.  This  time  it  was 
really — as  evidenced  by  the  signatures — a  quarto.  The  text  was  one 
and  the  same  with  that  printed  off  by  Richard  Cotes  ;  but  there  were 


Introduction.  xli 

three  issues,  and  three  slightly  different  title-pages.  The  first  bears — 
LONDON  I  Printed  by  Richard  Cotes.  165 1.  The  second  has — 
Printed  by  R.  C.  and  are  to  be  sold  by  Giles  Calvert,  dwelling  at  the 

\  Black  Spread-Eagle  at  the  IVest-end  0/ Fa.u\s.  1651.  And  except 
for  these  final  words,  separated  on  both  title-pages  by  a  line  from  the 
rest,  both  are  word  for  word,  and  even  to  the  misprint  "  superstions" 
identical.  The  explanation,  in  all  probability,  if  not  certainty,  being 
that  my  "first"  one  was  the  first  issue,  when  the  publisher  thought  it 
more  prudent  to  withhold  his  name  ;  the  other,  a  second  issue  of 
copies  still  called  for,  when,  finding  no  ill  results,  he  had  become  bolder. 
The  third  has  below  the  line  spoken  of :  London  \  Printed  by  E.  [not 
R.]  Cotes  and  are  to  be  sold  by  Thomas  Williams  at  the  ]  Bible  in 
Little  Britain  1654.  In  this  "Scots"  is  printed  without  the  apos- 
trophe, "men",  "women",  and  "children",  as  also  "treatise",  have 
capital  initials  ;  on  both  occasions  it  has  "  Devils",  not  "  Divels";  and 
the  last  line  but  one  above  the  dividing  line  ends  "  De-"  not  "Divels", 
and  "superstions"  is  rightly  printed  "superstitions".  These  variations 
in  the  title-page,  and  the  exact  conformity  of  the  text  as  to  the  various 
peculiarities  of  the  letters,  words,  and  sizes  of  the  punctuation,  show 
that  Williams  had  come  into  possession  of  Calvert's  remainder,  or  of 
his  set-up  type,  and  had  issued  these  sheets,  prefixing  a  new  title-page 
of  his  own,  printed  by  E.  Cotes. 

There  is  not  the  slightest  evidence  of  a  copy  of  the  1584  edition 
having  been  prepared  for  the  press,  beyond  the  new  title-page,  and 
on  two  occasions  the  translation  of  Latin,  that  Scot  had  not — as  he 
had  done  in  similar  instances — translated.  The  Latin-named  in- 
gredients on  p.  184  are  Englished,  and  I  have  thus  been  enabled  to 
give  them  in  my  notings  with  the  more  probability  that  they  are 
correct.  The  second  instance  is,  as  stated  in  my  margin,  on  p.  416. 
Two  or  three  press  errors  are  corrected,  one  of  them  not  a  certain 
emendation,  and  all  within  the  competency  of  an  ordinary  compositor 
or  reader  ;  but  no  others,  not  even  that  of  "increase"  for  "incense", 
p.  446,  while  fresh  errors,  indicative  of  a  careless  "reader",  are 
made. 

What  has  been  thus  said  as  to  the  character  of  this  second  reprint, 
goes  to  prove  that  it  was  a  publisher's  venture  based  upon  the  demand 
fur  the  book,  and,  therefore,  for  gain,  and  one  wliich  he  carried  out  spite 

// 


xlii  Introduction. 

of  its  having  been  burnt,  and  placed  among  the  "prohibited  books". 
In  like  manner,  and  for  the  like  purpose,  and  as  before,  without  entry 
in  the  Stationers'  Registers,  there  was  brought  out  the  third,  and  so- 
called  folio  edition  of  1665,  though  the  sheets  are  in  sixes.  All  but 
the  title-page,  which,  curiously  enough,  was  again  re-written,  though 
still  bearing,  like  the  second,  the  words,  "By  Reginald  Scot  Esquire"; 
it  is  a  careless  reprint  of  that  second,  with  all  its  errors,  and  new 
ones  superadded.  But  as  a  novelty  and  inducement  to  buy,  nine 
chapters,  commencing  the  fifteenth  book,  and  a  second  book  of  the 
"  Discourse  on  Devils  and  Spirits",  were  added  by  an  anonymous 
author.  Who  this  anonymity  was,  I  have  uselessly  spent  some  little 
time  in  inquiring,  time  that  might  have  been  better  employed,  even  had 
I  found  him.  But  it  goes  to  prove  that  these  additions  were  merely 
made  for  novelty's  sake,  and  its  glamour  and  gain,  in  that  the  writer 
was  a  believer  in,  and  not  improbably,  from  his  minute  directions,  as 
well  as  from  his  reticence,  a  practiser  of  witchcraft,  or  of  what  he 
thought  to  be  witchcraft.  He  also,  and  I  give  this  as  one  possible 
clue,  was  a  strong  believer  in  the  perishable  Astral  spirit  of  a  man,  as 
well  as  of  Astral  spirits  in  general,  and  much  of  his  "Discourse"  is 
taken  up  with  remarks  on  these. 

I  may  here  add,  as  showing  the  carelessness  with  which  these 
second  and  third  editions  were  edited,  a  note  of  the  errata  marked  in 
the  first  and  not  corrected  in  them. 

75,  21.  "We,"  so  the  second;  in  the  third  the  (,)  is  rightly  placed 
after  "  years".  A  correction  that  could  have  been  made  by  the  least 
intelligent  of  "  readers". 

168,31.  " Earth  n'rti^ firmament.''     Not  corrected. 

247,29.  "  Write  «(7W  it."     Not  corrected. 

269,  16.  "  If  there  be  masses  delete  \L"  Retained,  but  the  second 
attempts  to  correct  by  inserting  "no"  before  "masses'',  and  the  third 
follows  suit,  though  it  is  as  nonsensical  as  before. 

463,16.  "  Their  business  r^rt^/ that  business."     Not  corrected. 

Beyond  these,  the  limited  edition  now  printed  is  the  only  other 
known  to  me.  As  stated  in  the  preface,  it  is  a  reprint  of  the  first 
edition,  with  some  slight  alterations  in  the  lettering,  but  not  in  the 
spelling.  Besides  the  few  errata  that  have  been  found  and  recorded, 
the   small  heading  on   its  left  hand  pages  up  to  p.   24  is  "Ch.ip.  — ". 


Introductio7i.  xliii 

like  that  on  the  right  hand,  instead  of  being  "  i  or  2  Booke".  So 
also  in  the  earlier  pages,  the  marginal  references,  though  correct,  are 
not  printed  line  for  line  with  the  original.  The  pictorial  initial 
letters  of  the  first  chapter  of  each  book  occupy  in  the  original  almost 
a  third  of  the  page.  The  first  word  of  a  chapter  has  only  its  first  two 
letters— ^including  its  pictorial  letter — in  capitals,  but  the  remainder, 
as  well  as  the  rest  of  the  first  line,  is  in  larger  type  than  the  rest.  The 
original  bemg  also  in  black  letter  was  enabled  to  use  both  Romans 
and  Italics  as  variants,  whereas  the  reprint  could  only  use  Italics. 
The  rule  of  the  original  is,  however,  in  general  very  simple.  "  The 
—  Chapter",  the  contents  of  the  chapter  and  proper  names  are  in 
Romans;  "The —  Booke" and  quotations  in  Italics;  the  translations 
of  quotations  in  Romans.  Wherever  there  can  be  any  doubt  the  type 
of  the  original  is  marked  in  the  margin,  as  are  occasional  uses  by  the 
author  of  [  ]  to  distinguish  them  from  the  editor's  use  of  the  same. 
It  may  be  added  that  "  The  —  Chapter",  and  the  contents  of  the 
chapter,  have  been  transposed.  The  V  like  arrangement  of  the  lines 
at  the  end  of  a  chapter  have  not  been  followed,  but  been  imitated 
according  to  the  spirit  in  which  they  were  employed  ;  for,  after  an 
investigation  made  for  the  purpose,  it  was  found  that  they  do  not 
indicate  a  division  of  the  text  or  matter,  but  were  simply  compositors' 
devices  to  fill  up  a  page  when  that  page  either  ended  a  book,  or  when 
its  blank  space  did  not  allow  of  the  commencement  of  a  new  chapter. 
Similarly,  on  one  page,  a  (" .  •)  was  added  to  complete  the  page.  And, 
in  like  manner,  if  there  was  still  space  at  the  end  of  a  book,  an  en- 
graving was  inserted.  I  would  add  that  all  the  page  references  that 
I  make  are  to  the  pages  of  the  1584  edition. 

I  had  collected  for  an  appendix  various  grammatical  peculiarities 
of  the  age;  but  they  increased  the  number  of  pages,  and  therefore  the 
price  of  the  book,  without,  as  seemed  to  me,  sufficient  cause,  more 
especially  as  the  reader  can  readily  consult  Dr.  Abbot'i'  Shakesperian 
Grammar,  as  well  as  notices  in  other  books.  One  point,  however, 
ought  to  be  attended  to.  Though  an  educated  and  University  man, 
accustomed  to  Latin  and  Greek,  he,  like  all  of  his  time,  followed  the 
then  frequent  habit  of  using  singular  verbs  after  plural  nominatives 
not  immediately  preceding  them.  A  close  examination  of  these,  both 
in  Scot  and  Greene,  another  literate  and   Utriusque  Academia;  in 


xliv  Introduction. 

Artibus  Magister ;  and  one  notable  one  in  Ben  Jonson,  who  elsewhere, 
so  far  as  I  know,  avoids  this  error ;  as  well  as  those  in  Shakespeare 
and  others,  have  shown  me  that  they  cannot  be  explained  as  is  sought 
in  Dr.  Abbot's  Shakesperian  Gra/ninar,  §  333,  where  the  form  6f  the 
verb  is  held  to  be  a  remnant  of  the  northern  early  English  third  person 
plural  in  "s".  The  instances  alone  of  the  auxiliary  verbs  so  used  set  this 
theory  aside,  and  show  that  the  custom  was  due  to  carelessness,  habit, 
the  remoteness  or  after  position  of  the  true  nominatives,  and  to  the 
nearness  of  another  word,  sometimes  even  to  a  transposed  objective  ; 
or  of  a  "that"  or  "  which"  that  had  the  look  of  a  singular,  or  in  the 
case  of  a  double  nominative,  to  both  words  being  considered  as  im- 
plying one  thought,  as  indeed  they  often  did,  being  merely  synonyms. 
Our  Elizabethan  ancestors  would  have  said  :  "  Pity  and  compassion 
moves  me,"  because  they  held  pity  and  compassion  were  one  and 
the  same  ;  and  the  habit  of  using  Saxon  and  Latin,  or  other  syn- 
onyms, led  them  to  use  the  same  construction  when  the  meanings 
were  but  allied.  This  seems  to  me  the  more  likely  explanation  :  but 
the  reader  may  prefer  this — that  our  ancestors  took  the  phrase  to 
be  elliptical,  and  that  the  verb  really  employed  after  both  substantives 
was  to  be  understood  after  the  first  and  before  the  "  and". 

Contemporary  Notices  of  Scot. — Of  strictly  contemporary  notices,  I 
know  of  but  two.  In  Nash's  Four  Letters  Confuted^  I593)  he  asks, 
ed.  Grosart,  ii,  252  :  "  How  is  the  Supplication  a  diabolicall  Discourse, 
otherwise  than  as  it  intreats  of  the  diverse  natures  and  properties  of 
Divels  and  spirits  ?  in  that  far  fetcht  sense  may  the  famous  defensa- 
tive  against  supposed  Prophecies.,  and  the  Discoverie  0/  Witchcraft  be 
called  notorious  Diabolicall  discourses,  as  well  as  the  Supplication., 
for  they  also  intreate  of  the  illusions  and  sundrie  operations  of  spirits." 
The  second  is  in  Gabriel  Harvey's  Pierce's  Supererogation,  1593,  ed. 
Grosart,  ii,  291  :  "  Scottes  discoovery  of  Witchcraft,  dismasketh 
sundry  egregious  impostures,  and  in  certaine  principall  Chapters,  & 
speciall  passages,  hitteth  the  nayle  on  the  head  with  a  witnesse:  how- 
soever I  could  have  wished,  [G.  H.  is  nothing  if  he  be  not  quasi- 
critical  and  emending]  he  had  either  dealt  somewhat  more  curteously 
with  Monsieur  Bodine,  or  cofuted  him  somewhat  more  effectually." 

Of  course,  various  of  the  after-writers  on  witchcraft,  whichever 
side  they  took,  either  spoke  of  him  explicitly,  or  alluded  to  him  ; 


Introdtution.  xlv 

Webster,  Wagstafte,  Ady,  and  others,  on  the  same  side  as  Scot,  and 
Meric  Casaubon,  Cotta,  etc.,  ending  with  Glanvil  on  the  other.      But 
these,  the  really  curious  in  such  matters  may  be  left  to  search  out 
for  themselves.     Only  I  would  like  to  mention  John  Deacon's  and 
John  Walker's  Dialogicall  Discourses  of ...  Devils  [etc.],  1601,  both 
because  they,  being  clergymen,  had  the  boldness — besides  adding  new 
arguments  of  their  own,  and  though  their  wording  is  somewhat  less 
decided  than  their  own  evident  belief — out  of  three  explanations  of  the 
case  of  the  Witch  of  Endor  which  they  set  before  the  reader,  to 
plainly  prefer  Scot's  view  of  her  ventriloquism,  both  naming  him  in 
the  text,  and  giving  the  reference  to  his  page  in  their  margin  ;   and 
secondly,  because  so  far  as  a  hasty  look  enables  one  to  give  an 
opinion,  they  spoke  more  rationally  on  magical  and  other  points  than 
one  would  at  that  date  expect.     They  also  quote  the  opinion  of  Hip- 
pocrates on  magical  cures,  as  given  by  Scot,  p.  450,  and  show  that 
they  take  it,  though  not  literally,  from  him,  and  not  from  Hippocrates 
directly,  by  giving  a  reference  to  Scot  in  the  margin.      Afterwards 
they  published  in  1603,  a  second  large  work,  A  sununarie\f\  answer 
to  John  Darrell,  the  first  work  having  been  also  suggested  by  the  same 
impostor,  and  his  setting  forth  of  himself  as  a  caster  out  of  devils. 
I  have  said  on  p.  xxii  that  the  discovery  of  Scot's  name  in  the  Sub- 
sidy Rolls  for  1 586  and  1 587  with  the  affix  of  "  Armiger"  was  for  me  an 
important  find.     And  now  I  would  explain  that  it  was  so,  inasmuch 
as  it  set  my  mind  at  rest  as  to  the  oneness  of  the  Raynold  of  the 
Hoppe-garden  with  the  Reginald  Scot    Esquire,  of  the  Witclicraft. 
Aware  that  Reynold  and  Reginald  were  variants  of  one  name,  used  of 
and  by  the  same  person,  the  following  facts  hindered  me  for  a  long 
time  from  accepting  the  common  belief  that  the  Raynold  and  Regi- 
nald of  these  two  works  were  one  and  the  same.     First,  the  author 
of  the  Hoppe-garden  in  each  of  his  signatures  to  the  editions  of 
1574-6-8,  three  in  each,  appears  as  Raynold.  In  the  marriage  entry,  in 
the  pay-account  of  the  Kent  forces,  in  the  Muster-roll,  and  in  the  Will, 
it  is  also  Raynold.     But  in  1584,  throughout  the  Witchcraft,  that  is, 
four  times  in  all,  the  name  appears  as  Reginald.    Secondly,  in  the  Will 
of  1 599,  in  accordance  with  the  want  of  any  title  on  the  title-page  of  the 
Hoppe-garden,  he  describes  himself  as  "gent",  and  in  the  Inquisitio 
p.  m.,  though  he  is  called  Reginald,  the  document  being  in  Latin,  he 


xlvi  Inti^odiLction. 

is,  as  in  his  Will,  "generosus".  But  in  the  title-page  of  the  Witch- 
crafty  he  is  Reginald  Scot  Esquire.  The  finding  no  evidence  of  the 
separate  existence  of  a  Raynold  and  a  Reginald,  the  frequent  refer- 
ences to  the  Scriptures  in  the  Witchcraft^  and  the  very  frequent  refer- 
ences to  the  Proverbs  and  Ecclesiastes,  in  the  "Address  to  the 
Reader^'  of  the  Hoppe-garden,  the  use  in  both  works,  as  already  quoted, 
of  certain  legal  phrases,  and  the  occurrence  in  the  prefatory  part  of 
the  Hoppe-garden  of  "w^ith  the  licour  (or  rather  the  lucre)",  and 
"  condemne  the  man,  or  rather  the  mynde",  a  trick  of  language  not 
unfrequently  repeated  in  the  Discoverie,  a  trick  resulting  from  his 
love  of  irony,  shook  my  doubts.  But  there  were  still,  the  want  of  any 
title  after  the  name  in  the  Hoppe-garden^  the  "  gent"  of  the  Will, 
and  the  "generosus"  of  the  Inquisitio,  as  against  the  "Esquire"  of  the 
Discoverie.  First,  however,  Hunter's  suggestion,  that  his  esquireship 
was  due  to  his  having  been  appointed  a  Justice  of  the  Peace,  and  then 
the  discovery  of  armiger  after  his  name,  have  removed  all  reasonable 
doubts;  and  to  turn  our  belief  to  a  positive  certainty,  it  only  remains 
to  discover  that  he  was  a  Justice  of  the  Peace. 

Possibly  the  reader  may  now  expect  some  pages  on  Scot's  style 
as  a  writer,  and  on  his  claim — his  claim,  yet  not  one  made  by  him- 
self—to be  considered  an  English  classic.  But,  besides  that,  I  am 
not  "greatly  cesthetic",  and  besides  having  expressed  my  opinions 
in  more  than  one  place  in  this  Introduction,  I  think  that  any  reader, 
with  any  appreciation  of  style,  and  of  the  manner  in  which  an  argu- 
ment ought  to  be  carried  out,  can  come  to  but  one  conclusion.  Such 
belief,  I  may  add,  is  strengthened  by  this,  that  most  writers  whom  I 
have  consulted  are  of  this  opinion  :  and  I  would  conclude  with  three 
quotations,  chiefly  regarding  the  way  in  which  he  carried  out  his 
argument.  The  Rev.  Jos.  Hunter,  in  his  MS.  Chorus  Vatian,  ch.  v, 
says  :  "  In  fact,  I  had  no  notion  of  the  admirable  character  of  this 
book  till  I  read  it  this  September  1839.  It  is  one  of  the  few  instances 
in  which  a  bold  spirit  opposes  himself  to  the  popular  belief,  and 
seeks  to  throw  protection  over  a  class  of  the  defenceless.  In  my 
opinion,  he  ought  to  stand  very  prominent  in  any  catalogue  of 
Persons  who  have  been  public  benefactors." 

"  To  answer  his  argument  was  wholly  impossible,  and  though  the 
publication  of  his  book  did  not  put  an  end  to  the  notion  which  con- 


Introduction.  xlvii 

tinned  very  prevalent  for  a  century  afterwards  [though  we  know  from 
Ady  that  it  greatly  checked  the  belief  for  a  tune],  yet  it  had,  I  have 
no  doubt,  much  to  do  with  the  silent  and  gradual  extinction  of  it." 

So  D'Israeli,  in  his  ^wi?«zVzVj  iT/'ZzV^ra/z^r^,  has  these  words  :  "A 
single  volume  sent  forth  from  the  privacy  of  a  retired  student,  by  its 
silent  influence  may  mark  an  epoch  in  the  history  of  the  human 
mind." 

"  Such  a  volume  was  The  Discoverie  of  Witchcraft^  by  Reginald 
Scot,  a  singular  work,  which  may  justly  claim  the  honour  in  this 
country  of  opening  that  glorious  career  which  is  dear  to  humanity 
and  fatal  to  imposture." 

Thirdly,  Professor  W.  T.  Gairdner,  M.D.  and  LL.D.,  thus  speaks, 
in  his  address  on  "  Insanity  :  Modern  Views  as  to  its  Nature  and 
Treatment",  read  before  the  Glasgow  Medico-Chirurgical  Society  : 
"  But  I  cannot  leave  it  [witchcraft]  .  .  .  without  expressing,  more 
strongly  than  even  Mr.  Lecky  does,  the  unqualified  admiration  and 
surprise  which  arise  in  the  mind  on  finding  that  in  1584  .  .  .  there 
was  at  least  one  man  in  England  .  .  .  who  could  scan  the  whole  field 
of  demonology,  and  all  its  terrible  results  in  history,  with  an  eye  as 
clear  from  superstition,  and  a  judgment  as  sound  and  unwavering  in 
its  opposition  to  abuses,  as  that  of  Mr.  Lecky  himself.  There  is  only 
one  book,  so  far  as  I  know,  in  any  language,  written  in  the  sixteenth 
or  even  the  seventeenth  century,  that  merits  this  praise  :  and  it  is  a 
book  which,  notwithstanding  its  wide  human  interest,  its  great  and 
solid  learning,  and  a  charming  English  style  that  makes  it  most 
readable,  even  at  the  present  day,  has  never  been  reprinted  for  two 
hundred  years,  and  is  therefore  extremely  inaccessible  to  most 
readers.  Feginald  Scot's  Discoverie  of  Witchcraft .  .  .  stands  brightly 
out  amid  the  darkness  of  its  own  and  the  succeeding  age,  as  a  per- 
fectly unique  example  of  sagacity  amounting  to  genius."  He  adds: 
"  Nothing,  however,  is  more  evident  than  that  Scot,  however  indebted 
to  Wier  (and  both  of  them,  probably,  to  Cornelius  Agrippa  .  .  .  ), 
was  far  in  advance  of  either  in  the  clearness  of  his  views  and  the 
unwavering  steadiness  of  his  leanings  to  the  side  of  humanity  and 
justice." 


Note. —  The  italic  numerals  in  the  side  marqi/is 
denote  the  pages  of  the  Jirst,  the  ordinary  numbers 
those  of  the  second  edition. 


The  difcouerie 

of  witchcraft, 

Wherein  the  lewde  dealing  of  witches 

a7id  witchmongers  is  7iotablie  detected,  the 
knauerie  of  coniurors,  the  impietie  of  inchan- 

tors,  the  fo Hie  of  foothfaiers,  the  impudent  falf- 

hood  of  coufenors,  the  infidelitie  of  atheifts, 

the  pejlilent  pran:ifes  of  Pythonijls,  the 

curiofitie  of  figurecafters,  the  va- 

iiitie  of  dreamers^  the  hegger- 

lie  art  of  Alcu- 

myftrie, 

The  abhomination  of  idolatrie,  the  hor- 

rible  art  of  poifoning,  the  vertue  and  power  of 

naturall    magike,   and   all   the  conueiances 

of  Legierdemaine  and  higgling  are  deciphered: 

and  many  other  things  opened,  which 

haue  long  lien  hidden,  howbeit 

verie  necefTarie  to 

be  knowne. 

Heerevnto  is  added  a  treatife  vpon  the 

nature  and  fubftance  of  fpirits  and  ditiels, 

&c :    all  latelie  written 

by  Reginald  Scot 

Efquire. 

I.   lohn.  4,   I. 

Beleeue  not  etierie  fpirit^  but  trie  the  fpirits^  whether  they  are 

of  God  ;  for  manie  falfe prophets  are  gone 

out  into  the  worlds  &c. 

1584 


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*«• 


SCOTS 

Difcovery  of  Witchcraft : 

PROVING 

The  common  opinions  of  Witches  con- 
tracting with  Divels,Spirits,or Familiars;  and 

their  power  to  kill,  torment,  and  confume  the  bodies  of 

men  women,  and  children,  or  other  creatures  by  difeafes 

or  otherwife ;  their  flying  in  the  Air,  &c.    To  be  but  imaginary 

Erronious  conceptions  and  novelties  ; 

WHEREIN    ALSO, 

The  lewde  unchriftian  practifes  of  Witchmongers,  upon  aged, 
melancholy,  ignorant,  and  fuperftious  people  in  extorting  con- 

feffions,  by  inhumane  terrors  and  tortures  is  notably  detedled. 

(The  knavery  and  confederacy  of  Conjurors. 
The  impious  blafphemy  of  Inchanters. 
The  impofture  of  Soothfayers,  and  Infidelity  of  Atheifts. 
The    delufion     of    Pythonifts,     Figure-cafters,     Afirologers,     and    va- 
A  i.  b  u.  j^j^y  ^j  Dreamers. 

I  The  fruitleffe  beggerly  art  of  Alchimiftry. 

I  The     horrible     art     of    Poifoning    and    all     the     tricks     and     convey- 

V        ances  of  juggling  and  Liegerdemain  are  fully  deciphered. 

With  many  Other  things  opened  that  have  long  lain  hidden:  though 

very  neceffary  to  be  known  for  the  undeceiving  of  Judges,  Juftices, 

and  Juries,  and  for  the  prefervation  of  poor,  aged,  deformed,  ignorant 

people  ;  frequently  taken,  arraigned,  condemned  and  executed  for 

Witches,  when  according  to  a  right  underftanding,  and  a  good 

confcience,  Phyfick,  Food,  and  neceffaries  should  be 

adminiftred  to  them. 

Whereunto  is  added,  a  treatife  upon  the  nature,  and  fubftance  of  Spirits  and  Divels, 
&c.  all  written  and  publifhed  in  Atmo  1584.  by  Regi7iald  Scot,  Efquire. 


LONDON, 
Vrmtedhy  Richard  Cotes.     165 1, 


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********************  ^t******«-*****i^***«**/>/;^*\^**^*|*^^ 


Size,  Fol.,  lO^  in.  x  6 J. 


THE 

Difcovery    of  Witchcraft: 

PROVING, 
That  the  Compacts   and  Contrads   of  Witches 

with  Devils  and  all  Infernal  Spirits  or  Familiars,  are  but 
Erroneous  Novelties  and  Imaginary  Conceptions. 

Alfo  difcovering,  How  far  their  power  extendeth,  in  Killing,  Tormenting, 

Confuming,  or  Curing  the  bodies  of  Men,  Women,  Children,  or  Animals, 

by  Charms,  Philtres,  Periapts,  Pentacles,  Curfes,  and  Conjurations. 

WHEREIN   LIKEWISE 

The  Unchriftian   Practices  and  Inhumane  Dealings  of 

Searchers  and  Witch-tryers  upon  Aged,  Melancholly,  and  Superftitious 

people,  in  extorting  Confeffions  by  Terrors  and  Tortures, 
and  in  devifing  falfe  Marks  and  Symptoms,  are  notably  Detected. 

And  the  Knavery  oijtiglers,  Conjurers,  Charmers,  SootJifayers,Fignre^Cafters, 

Dreamers,  Alchymifts  and  Philterers',   with  many  other  things 

that  have  long  lain  hidden,  fully  Opened  and  Deciphered. 

ALL    WHICH 

Are  very  neceffary  to  be  known  for  the  undeceiving  of  Judges,  Juftices, 

and  yurors,  before  they  pafs  Sentence  upon  Poor,  Miferable  and  Ignorant  People  ; 
who    are  frequenly  Arraigned,  Condemned,  and  Executed  for  Witches  and  Wizzards. 

IN  SIXTEEN  BOOKS. 
By    Reginald     Scot     Efquire. 

Whereunto  is  added 

An   excellent    Difcourfe    of   the  Nature  and  Siibftance 

DEVILS   and   SPIRITS, 

IN   -TWO   BOOKS: 

The  Fir/t  by  the  aforefaid  Author:     The  Second  now 

added  in  this    Third  Edition,  as  Succedaneous  to  the  former, 

and  conducing  to  the  compleating  of  the  Whole  Work  : 

With  Nine  Chapters  at  the  beginning  of  the  Fifteenth*    Book 

of  the    DISCO  FERr. 

LONDON. 

Printed  for  A.  Clark,  and  are  to  be  fold  by  Dixy  Page  at  the  Turks-Head 
in  Cornhill  ntz.x  the  Roya/l  Exchange,  1665. 


*  [•^'''••l 


To  the 

Lord, 


especiall  good 

Knight,    Lord 


Hono7^able,   mine 

Sir   Roger    Manwood 
cheefe  Baron  of  Jiir  Majesties  Court 
of  the  Eschequer. 

Insomuch  as  I  know  that  your  Lordship  is  by  nature 
whollie  inclined,  and  in  purpose  earnestly  bent  to  releeve 
the  poore,  and  that  not  onlie  with  hospitalitie  and  almes, 
but  by  diverse  other  devises  and  waies  tending  to  their 
comfort,  having  (as  it  were)  framed  and  set  your  selfe  to  the  helpe  and 
maintenance  of  their  estate  ;  as  appeareth  by  your  charge  and  travell 
in  that  behalfe.  Whereas  also  you  have  a  speciall  care  for  the  sup- 
porting of  their  right,  and  redressing  of  their  wrongs,  as  neither 
despising  their  calamitie,  nor  yet  forgetting  their  complaint,  seeking 
all  meanes  for  their  amendement,  and  for  the  reformation  of  their  dis- 
orders, even  as  a  verie  father  to  the  poore.  Finallie,  for  that  I  am  a 
poore  member  of  that  commonwelth,  where  your  Lordship  is  a 
principall  person;  I  thought  this  my  travell,  in  the  behalfe  of  the  poore, 
the  aged,  and  the  simple,  might  be/  verie  fitlie  commended  unto  you  : 
for  a  weake  house  requireth  a  strong  stale.  In  which  respect  I  give 
God  thanks,  that  hath  raised  up  unto  me  so  mightieafreend  for/thern 
as  your  Lordship  is,  who  in  our  lawes  have  such  knowledge,  in 
government  such  discretion,  in  these  causes  such  experience,  and  in 
the  commonwealth  such  authoritie;  and  neverthelesse  vouchsafe  to 
descend  to  the  consideration  of  these  base  and  inferior  matters,  which 
minister  more  care  and  trouble,  than  worldhe  estimation. 

And  in  somuch  as  your  Lordship  knoweth,  or  rather  exerciseth  the 
office  of  a  judge,  whose  part  it  is  to  heare  with  courtesie,  and  to 
determine  with  equitie  ;  it  cannot  but  be  apparent  unto  you,  that  when 
punishment  exceedeth  the  fault,  it  is  rather  to  be  thought  vengeance 
than  correction.  In  which  respect  I  knowe  you  spend  more  time  and 
travell  in  the  conversion  and  reformation,  than  in  the  subversion  & 
confusion  of  offenders,  as  being  well  pleased  to  augment  your 
owne  private  paines,  to  the  end  you  may  diminish  their  publike  smart. 
For  in  truth,  that  commonwealth  remaineth  in  wofuU  state,  where 
fetters  and  halters  beare  more  swaie  than  mercie  and  due  com- 
passion. 

Howbeit,  it  is  naturall  to  unnaturall  people,  and  peculiar  unto 
witchmongers,  to  pursue  the  poore,  to  accuse  the  simple,  and  to  kill 
the  innocent  ;  supplieng  in  rigor  and  malice  towards  others,  that 


A.  ii.  V. 


viii  The  Epistle. 

which  they  themselves  want  in  proofe  and  discretion,  or  the  other  in 
offense  or  occasion.  But  as  a  cruell  hart  and  an  honest  mind  doo 
seldome  meete  and  feed  togither  in  a  dish  ;  so  a  discreet  and  mercifull 
magistrate,  and  a  happie  commonwealth  cannot  be  separated  asunder. 
How  much  then  are  we  bound  to  God,  who  hath  given  us  a  Queene, 
that  of  justice  is  not  only  the  very  perfect  image  &  paterne  ;  but  also 
A.  2.  of  mercie  &  clemencie  (under  God)  the  meere  fountaine  &/  bodie  it 
A.  iii.  selfe  ?  In  somuch  as  they  which  hunt  most  after  bloud  in/  these 
dales,  have  least  authoritie  to  shed  it.  Moreover,  sith  I  see  that  in 
cases  where  lenitie  might  be  noisome,  &  punishment  wholesome  to 
the  commonwealth  ;  there  no  respect  of  person  can  move  you,  no 
authoritie  can  abash  you,  no  feare,  no  threts  can  daunt  you  in  per- 
forming the  dutie  of  justice. 

In  that  respect  againe  I  find  your  Lordship  a  fit   person,  to  judge 

and  looke   upon  this  present  treatise.     Wherein  I  will  bring  before 

you,  as  it  were  to  the  barre,  two  sorts  of  most  arrogant  and  wicked 

people,  the  first  challenging  to  themselves,  the  second  attributing  unto 

a  Apoc.  4,  II.        others,  that  power  which  onelie  apperteineth  to  God,'^  who  onelie  is 

bRom.  8.  ^jjg  Creator  of  all  things,''  who  onelie  searcheth  the  heart  and  reines, 

Acts.  5.  .  . 

Apoc.  2.  who  onelie "  knoweth  our  imaginations  and  thoughts,  who  onelie"^ 

d  Dan.  2.  &  openeth  all  secrets,  who^  onelie  worketh  great  wonders,  who  onelie 

Ip*]'"^'-,  hath  power*' to  raise  up  &  cast  downe  ;  who  onelie  maketh  thunder, 

&  136.  lightning,  raine,  tempests,  and  restraineth  them  at  his  pleasure  ;  who 

f  John's.  &  36  onelie 8  sendeth  life  and  death,  sicknesse  &  health,  wealth  and  wo; 

Sam.  12.  ^j^Q  neither  giveth  nor  lendeth  his^  glorie  to  anie  creature. 

1.  Reg.  8.  ^  ° 

2.  Reg.  3.  And  therefore,  that  which  greeveth  me  to  the  bottome  of  my  hart, 
Zach  10.  's>  that  these  witchmongers  cannot  be  content,  to  wrest  out  of  Gods 
&  '4-                   hand  his  almightie  power,  and  keepe  it  themselves,  or  leave  it  with  a 

Amos.  4.  7.  o  r-  7  r-  7 

Ejob.  I.  witch:  but  that,  when  by  drift  of  argument  they  are  made  to  laie 

saie.  42,  8.        downe  the  bucklers,  they  yeeld  them  up  to  the  divell,  or  at  the  least 

praie  aid  of  him,  as  though  the  raines  of  all  mens  lives  and  actions 

were  committed  into  his  hand  ;  and  that  he  sat  at  the  sterne,  to  guide 

and  direct  the  course  of  the  whole  world,  imputing  unto  him  power 

and  abilitie  inough  to  doo  as  great  things,  and  as  strange  miracles  as 

ever  Christ  did. 

A.  2.  V.        But  the  doctors  of  this  supernaturall  doctrine  saie/  somtimes,  that 

A.  iii.  V.    the  witch  doth  all  these  things  by  vertue  of  hir/  charmes  ;  sometimes 

that  a  spirituall,  sometimes  that  a  corporall  divell  doth  accomplish  it; 

sometimes  they  saie  that  the  divell  doth  but  make  the  witch  beleeve 

she  doth  that  which  he  himselfe  hath  wrought ;  sometimes  that  the 

divell   seemeth   to   doo   that   by   compulsion,  which   he   doth   most 

willinglie.     Finallie,  the  writers  hereupon  are  so  eloquent,  and  full  of 

varietie  ;  that  sometimes  they  write  that  the  divell  dooth  all  this  by 


The  Epistle.  ix 

Gods  permission  onelie  ;  sometimes  by  his  licence,  somtimes  by  his 
appointment  :  so  as  (in  effect  and  truth)  not  the  divell,  but  the  high 
and  mightie  king  of  kings,  and  Lord  of  hosts,  even  God  himselfe, 
should  this  waie  be  made  obedient  and  servile  to  obeie  and  performe 
the  will  &  commandement  of  a  malicious  old  witch,  and  miraculouslie 
to  answere  hir  appetite,  as  well  in  everie  trifling  vanitie,  as  in  most 
horrible  executions  ;  as  the  revenger  of  a  doting  old  womans  imagined 
wrongs,  to  the  destruction  of  mania  innocent  children,  and  as  a 
supporter  of  hir  passions,  to  the  undoing  of  manie  a  poore  soule. 
And  I  see  not,  but  a  witch  may  as  well  inchant,  when  she  will ;  as  a 
lier  may  lie  when  he  list  :  and  so  should  we  possesse  nothing,  but  by 
a  witches  licence  and  permission. 

And  now  forsooth  it  is  brought  to  this  point,  that  all  divels,  which 
were  woont  to  be  spirituall,  may  at  their  pleasure  become  corporall, 
and  so  shew  themselves  familiarlie  to  witches  and  conjurors,  and  to 
none  other,  and  by  them  onlie  may  be  made  tame,  and  kept  in  a  box, 
&c.  So  as  a  malicious  old  woman  may  command  hir  divell  to  plague 
hir  neighbor  :  and  he  is  afflicted  in  manner  and  forme  as  she  desireth. 
But  then  commeth  another  witch,  and  she  biddeth  hir  divell  helpe, 
and  he  healeth  the  same  partie.  So  as  they/  make  it  a  kingdome  A  3 
divided  in  it  selfe,  and  therefore  I  trust  it  will  not  long  endure,  but 
will  shortlie  be  overthrowne,  according  to  the  words  of  our  Savior, 
OniJie  regnjtin  in  se  divisitni  desolabihcr,  Everie  king/dome  divided  in  a.  iiii. 
it  selfe  shalbe  desolate. 

And  although  some  sale  that  the  divell  is  the  witches  instrument, 
to  bring  hir  purposes  and  practises  to  passe  :  yet  others  saie  that  she 
is  his  instrument,  to  execute  his  pleasure  in  anie  thing,  and  therefore 
to  be  executed.  But  then  (me  thinks)  she  should  be  injuriouslie  dealt 
withall,  and  put  to  death  for  anothers  offense  :  for  actions  are  not 
judged  by  instrumentall  causes  ;  neither  dooth  the  end  and  purpose 
of  that  which  is  done,  depend  upon  the  meane  instrument.  Finallie, 
if  the  witch  doo  it  not,  why  should  the  witch  die  for  it .''  But  they  saie 
that  witches  are  persuaded,  and  thinke,  that  they  doo  indeed  those 
mischeefs  ;  and  have  a  will  to  performe  that  which  the  divell  com- 
mitteth  :  and  that  therefore  they  are  worthie  to  die.  By  which  reason 
everie  one  should  be  executed,  that  wisheth  evill  to  his  neighbor,  &c. 
But  if  the  will  should  be  punished  by  man,  according  to  the  offense 
against  God,  we  should  be  driven  by  thousands  at  once  to  the 
slaughterhouse  or  butcherie.  For  whosoever  loatheth  correction  Proverb.  5. 
shall  die.  And  who  should  escape  execution,  if  this  lothsomnesse  (I 
saie)  should  extend  to  death  by  the  civill  lawes.  Also  the  reward  of 
sinne  is  death.  Howbeit,  everie  one  that  sinneth,  is  not  to  be  put  to 
death  by  the  magistrate.     But  (my  Lord)  it  shalbe  proved  in  my 

b 


X  The  Epistle. 

booke,  and  your  Lordship  shall  trie  it  to  be  true,  as  well  here  at  home 
in  your  native  countrie,  as  also  abrode  in  your  severall  circuits,  that 
(besides  them  that  be  Venifica,  which  are  plaine  poisoners)  there  will 
be  found  among  our  witches  onelie  two  sorts ;  the  one  sort  being  such 
A  3  V  by  imputation,  as/  so  thought  of  by  others  (and  these  are  abused,  and 
not  abusors)  the  other  by  acceptation,  as  being  willing  so  to  be 
accompted  (and  these  be  meere  cousenors.) 
Instit.  lib.  Calvine  treating  of  these  magicians,  calleth  them  cousenors,  saieng 

UemlplT'  ^'  that  they  use  their  juggling  knacks  onelie  to  amase  or  abuse  the 
Deut.  cap.  i8.  people  ;  or  else  for  fame  :  but  he/  might  rather  have  said  for  gaine. 
mils, Pag.  5.  Erastus  himselfe,  being  a  principal!  writer  in  the  behalfe  of  witches 

A.\\\i.v.  omnipotencie,  is  forced  to  confesse,  that  these  Greeke  words, /ifi7<'a, 

fui^l^iarjla,  (papfiaKia,  are  most  commonlie  put  for  illusion,  false  packing, 
cousenage,  fraud,  knaverie  and  deceipt  :  and  is  further  driven  to  saie, 
that  in  ancient  time,  the  learned  were  not  so  blockish,  as  not  to  see 
that  the  promises  of  magicians  and  inchanters  were  false,  and  no- 
thing else  but  knaverie,  cousenage,  and  old  wives  fables  ;  and  yet 
defendeth  he  their  flieng  in  the  aire,  their  transferring  of  corne  or 
grasse  from  one  feeld  to  another,  &c. 

But  as  Erastus  disagreeth  herein  with  himselfe  and  his  freends  :  so 
is  there  no  agreement  among  anie  of   those  writers,   but  onlie  in 
cruelties,  absurdities,  and  impossibilities.     And  these  (my  Lord)  that 
fall  into  so  manifest  contradictions,  and  into  such  absurd  assevera- 
tions, are  not  of  the  inferior  sort  of  witers  ;  neither  are   they   all 
papists,  but  men  of  such  accompt,  as  whose  names  give  more  credit 
to  their  cause,  than  their  writings.     In  whose  behalfe  I  am  sorie,  and 
partlie  for  reverence  suppresse  their  fondest  errors  and  fowlest  absur- 
alsaie.  59, 7.         dities  ;  dealing  speciallie  with  them  that  most  contend  in  crueltie,'^ 
bEccU27^5.         whose  feete  are  swift  to  shed  bloud,  striving  (as  ''Jesus  the  sonne  of 
c  Prov.  1, 16.         Sirach  saith)  and  hasting  (as  ''Salomon  the  sonne  of  David  saith)  to 
powre  out  the  bloud  of  the  innocent  ;  whose  heat  against  these  poore 
d  jer  2  34.  wretches  cannot  be  allaied  with  anie  other  liquor  than  bloud.     And 

eps.  139, 15.         therfore  I  feare  that  ''under  their  wings  will  be  found  the  bloud  of  the 
A  4    soules  of  the  poore,  at  that  daie,  when  the  Lord  shall  saie  ;/  "^Depart 
from  me  ye  bloadthirstie  men. 

And  bicause  I  know  your  Lordship  will  take  no  counsell  against 

innocent  bloud,  but  rather  suppresse  them  that  seeke  to  embrue  their 

hands  therein  ;  I  have  made  choise  to  open  their  case  unto  you,  and 

to  laie  their  miserable  calamitie  before  your  feete  :  following  herein 

[A.  v.]    the/  advise  of  that  learned  man  Brentius,  who  saith  ;  .5"/  gtns  admo- 

in  epistola  nuerit  magistratum,  ne  i/i  miseras  illas  viulierculas  scsviat,  eum  ego 

ad  Jo.  Wter.         arbitvor  divinitus  excitatiini ;  that  is.  If  anie  admonish  the  magistrate 

not  to  deale  too  hardlie  with  these  miserable  wretches,  that  are  called 


The  Epistle.  xi 

witches,  I  thinke  him  a  good  instrument  raised  up  for  this  purpose  by- 
God  himselfe. 

But  it  will  perchance  be  said  by  vvitchmongers  ;  to  wit,  by  such  as 
attribute  to  witches  the  power  which  apperteineth  to  God  onelie,  that 
I  have  made  choise  of  your  Lordship  to  be  a  patrone  to  this  my  booke; 
bicause  I  think  you  favour  mine  opinions,  and  by  that  meanes  may 
the  more  freelie  publish  anie  error  or  conceipt  of  mine  owne,  which 
should  rather  be  warranted  by  your  Lordships  authoritie,  than  by  the 
word  of  God,  or  by  sufficient  argument.  But  I  protest  the  contrarie, 
and  by  these  presents  I  renounce  all  protection,  and  despise  all  freend- 
ship  that  might  serve  to  helpe  towards  the  suppressing  or  supplanting 
of  truth  :  knowing  also  that  your  Lordship  is  farre  from  allowing  anie 
injurie  done  unto  man  ;  much  more  an  enimie  to  them  that  go  about 
to  dishonor  God,  or  to  embezill  the  title  of  his  immortall  glorie.  But 
bicause  I  know  you  to  be  perspicuous,  and  able  to  see  downe  into  the 
depth  and  bottome  of  causes,  and  are  not  to  be  carried  awaie  with  the 
vaine  persuasion  or  superstition  either  of  man,  custome,  time,  or 
multitude,  but  mooved  with  the  authoritie  of  truth  onlie  :  I  crave 
your  countenance  herein,  even  so  farre  foorth,  and  no  further,  than 
the  lawe  of  God,  the  lawe  of  nature,  the  lawe  of  this  land,  and  the/  rule  A4  v 
of  reason  shall  require.  Neither  doo  I  treat  for  these  poore  people 
anie  otherwise,  but  so,  as  with  one  hand  you  may  sustaine  the  good, 
and  with  the  other  suppresse  the  evill  :  wherein  you  shalbe  thought  a 
father  to  orphans,  an  advocate  to  widowes,  a  guide  to  the  blind,  a 
staie  to  the  lame,  a  comfort  &  countenance  to  the  honest,  a  scourge/ 
and  terror  to  the  wicked.  lA.  v.  ».] 

Thus  farre  I  have  beene  bold  to  use  your  Lordships  patience,  being 
offended  with  my  selfe,  that  I  could  not  in  brevitie  utter  such  matter 
as  I  have  delivered  amplie:  whereby  (I  confesse)  occasion  of  tedious- 
nes  might  be  ministred,  were  it  not  that  your  great  gravitie  joined 
with  your  singular  constancie  in  reading  and  judging  be  means  of 
the  contrarie.  And  I  wish  even  with  all  my  hart,  that  I  could  make 
people  conceive  the  substance  of  my  writing,  and  not  to  misconstrue 
anie  part  of  my  meaning.  Then  doubtles  would  I  persuade  my  selfe, 
that  the  companie  of  witchmongers,  &c  :  being  once  decreased,  the 
number  also  of  witches,  &c  :  would  soone  be  diminished.  But  true 
be  the  words  of  the  Poet,*  [*  Homer.] 

Haudqiiaquam  poteris  sortirier  omnia  sohis, 
Ndmqtie  aliis  divi  bello  poller e  dederujit. 
Hide  saltandi  arteni,  voce  huic  cythardqtie  canendi : 
Rurswn  alii  inseruil  sagax  in  pectore  niagims 
Jtipiter  ingenium^  ^t'c. 


Xll 


The  Epistle. 


And  therefore  as  doubtful!  to  prevaile  by  persuading,  though  I  have 
reason  and  common  sense  on  my  side  ;  I  rest  upon  earnest  wishing  ; 
namelie,  to  all  people  an  absolute  trust  in  God  the  creator,  and  not 
in  creatures,  which  is  to  make  flesh  our  arme  :  that  God  may 
have  his  due  honor,  which  by  the  undutifulnes  of  manic 
is  turned  into  dishonor,  and  lesse  cause  of  offense 
and   errour  given   by   common   received   evill 
example.   And  to  your  Lordship  I  wish,  as 
increase  of  honour,  so  continu- 
ance of  good  health, 
and  happie 
dales. 

Your  Lordships  to  be  commanded 

Reginald  Scot. 


The  Epistle.  xiii 


To  the  right  worshipfull  Sir  [^•^''•i  ^^^ 

Thomas  Scot  Knight,  Sr^c. 

[Rora.  and  Ital.  of  this  reversed  from  original.] 

Ir,  I  see  among  other  malefactors  manie  poore  old  women 
convented  before  you  for  working  of  miracles,  other 
wise  called  witchcraft,  and  therefore  I  thought  you  also  a 
meet  person  to  whom  I  might  comend  my  booke.  And 
here  I  have  occasion  to  speake  of  your  sincere  administration  of  justice, 
and  of  your  dexteritie,  discretion,  charge,  and  travell  emploied  in  that 
behalfe,  wherof  I  am  oculatus  testis.  Howbeit  I  had  rather  refer  the 
reader  to  common  fame,  and  their  owne  eies  and  eares  to  be  satisfiedy 
than  to  send  them  to  a  Stationers  shop,  where  manie  times  lies  are 
vendible,  and  truth  contemptible.  For  I  being  of  your  house,  of  your 
name,  &  of  your  bloud y  my  foot  being  under  your  table,  my  hand  in 
your  dish,  or  rather  in  your  pursse,  might  bee  thought  to  flatter  you  in 
that,  wherein  (I  knowe)  I  should  rather  offend  you  than  please  you. 
And  what  need  I  currie  favour  with  my  most  assured  friend .''  And  if 
I  should  onelie  publish  those  vertues  (though  they  be  manie)  which 
give  me  speciall  occasion  to  exhibit  this  my  travell  unto  you,  I  should 
doo  as  a  painter,  that  describeth  the  foot  of  a  notable  personage,  and 
leaveth  all  the  best  features  in  his  bodie  untouched. 

I  therefore  (at  this  time)  doo  onelie  desire  you  to  consider  of  my 
report,  concerning  the  evidence  that  is  commonlie  brought  before  you 
against  them.  See  first  whether  the  evidence  be  not  frivolous,  & 
whether  the  proofs  brought  against  them  be  not  incredible,  consisting 
of  ghesses,  presumptions,  &  impossibilities  contrarie  to  reason,  scrip-/ 
ture,  and  nature.  See  also  what  persons  complaine  upon  them,  A  a  2 
whether  they  be  not  of  the  basest,  the  unwisest,  &  most  faithles  kind 
of  people.  Also/  may  it  please  you  to  waie  what  accusations  and  [A.  vi.  v.] 
crimes  they  laie  to  their  charge,  namelie  :  She  was  at  my  house  of 
late,  she  would  have  had  a  pot  of  milke,  she  departed  in  a  chafe 
bicause  she  had  it  not,  she  railed,  she  curssed,  she  mumbled  and 
whispered,  and  finallie  she  said  she  would  be  even  with  me  :  and 
soone  after  my  child,  my  cow,  my  sow,  or  my  pullet  died,  or  was 
strangelie  taken.  Naie  (if  it  please  your  Worship)  I  have  further 
proofe  :  I  was  with  a  wise  woman,  and  she  told  me  I  had  an  ill 
neighbour,  &  that  she  would  come  to  my  house  yer  it  were  long,  and 
so  did  she  ;  and  that  she  had  a  marke  above  hir  waste,  &  so  had  she: 
and  God  forgive  me,  my  stomach  hath  gone  against  hir  a  great  while. 
Hir  mother  before  hir  was  counted  a  witch,  she  hath  bcene  beaten 


xiv  The  Epistle. 

and  scratched  by  the  face  till  bloud  was  drawne  upon  hir,  bicause  she 
hath  beene  suspected,  &  afterwards  some  of  those  persons  were 
said  to  amend.  These  are  the  certeinties  that  I  heare  in  their  evi- 
dences. 

Note  also  how  easilie  they  may  be  brought  to  confesse  that  which 
they  never  did,  nor  lieth  in  the  power  of  man  to  doo  :  and  then  see 
whether  I  have  cause  to  write  as  I  doo.  Further,  if  you  shall  see 
that  infidelitie,  poperie,  and  manie  other  manifest  heresies  be  backed 
and  shouldered,  and  their  professors  animated  and  hartened,  by 
yeelding  to  creatures  such  infinit  power  as  is  wrested  out  of  Gods 
hand,  and  attributed  to  witches  :  finallie,  if  you  shall  perceive  that  I 
have  faithfullie  and  trulie  delivered  and  set  downe  the  condition  and 
state  of  the  witch,  and  also  of  the  witchmonger,  and  have  confuted 
by  reason  and  lawe,  and  by  the  word  of  God  it  selfe,  all  mine  adver- 
saries objections  and  arguments  :  then  let  me  have  your  countenance 
against  them  that  maliciouslie  oppose  themselves  against  me./ 
Aa2  My  greatest  adversaries  are  yoong  ignorance  and  old  custome. 
\.A.  vii.]  For  what  follie  soever  tract  of  time  hath  fostered,  it  is/  so  supersti- 
tiouslie  pursued  of  some,  as  though  no  error  could  be  acquainted  with 
custome.  But  if  the  lawe  of  nations  would  joine  with  such  custome,  to 
the  maintenance  of  ignorance,  and  to  the  suppressing  of  knowledge^ 
the  civilest  countrie  in  the  world  would  soone  become  barbarous,  &c. 
For  as  knowledge  and  time  discovereth  errors,  so  dooth  superstition 
and  ignorance  in  time  breed  theni.  And  concerning  the  opinions  of 
such,  as  wish  that  ignorance  should  rather  be  mainteined,  than  know- 
ledge busilie  searched  for,  bicause  thereby  offence  may  grow  :  I 
John.  5.  answer,  that  we  are  commanded  by  Christ  himselfe  to  search  for 

Prov.  15,1.  knowledge  :  for  it  is  the  kings  honour  (as  Salomon  saith)  to  search 

out  a  thing. 

Aristotle  said  to  Alexander,  that  a  mind  well  furnished  was  more 

beautiful!  than  a  bodie  richlie  araied.     What  can  be  more  odious  to 

man,  or  offensive  to  God,  than  ignorance  :  for  through  ignorance  the 

Acts.  3.  Jewes  did  put  Christ  to  death.  Which  ignorance  whosoever  forsaketh, 

Proverbs.  9.  jg  pj-Qmised  life  everlasting  :  and  therfore  among  Christians  it  should 

be  abhorred  above  all  other  things.     For  even  as  when  we  wrestle 

in  the  darke,  we    tumble  in  the  mire,  &c  :  so  when  we  see  not  the 

truth,  we  wallow  in  errors.  A  blind  man  may  seeke  long  in  the  rishes 

yer  he  find  a  needley  and  as  soone  is  a  doubt  discussed  by  ignorance. 

Finallie,  truth  is  no  sooner  found  out  in  ignorance,  than  a  sweet  savor 

in  a  dunghill.     And  if  they  will  allow  men  knowledge,  and  give  them 

no  leave  to  use  it,  men  were  much  better  be  without  it  than  have  it. 

Matth.  25.  For  it  is,  as  to  have  a  tallent,  and  to  hide  it  under  the  earthy  or  to 

Luk*    8  P*^*-  ^  candle  under  a  bushell  :  or  as  to  have  a  ship,  &  to  let  hir  lie 


The  Epistle. 


XV 


ahvaies  in  the  docke  :  which  thing  how  profitable  it  is,  I  can  saie 
somewhat  by  experience./ 

But    hereof   I    need    saie    no    more,  for    everie    man    seeth   that    A  a  2  v 
none   can    be   happie    who    knoweth    not    what    felicitie    meaneth. 
For   what   availeth    it    to    have    riches,  and    not    to  have  the  use/ 
thereof?       Trulie    the    heathen    herein    deserved    more    commen-    ^A.yW.v.^ 
dation  than  manic  christians,  for  they  spared  no  paine,  no  cost,  nor 
travell  to  atteine  to  knowledge.     Pythagoras  travelled  from  Thamus 
to  Aegypt,  and  afterwards  into  Crete  and  Lacedaemonia  :  and  Plato 
out  of  Athens  into   Italic  and  Aegypt,  and  all  to  find  out  hidden 
secrets  and  knowledge  :  which  when  a  man  hath,  he  seemeth  to  be 
separated  from  mortalitie.     For  pretious  stones,  and  all  other  crea- 
tures of  what  value  soever,  are  but  counterfeits  to  this  jewell  :  they 
are  mortall,  corruptible,  and  inconstant/  this  is  immortall,  pure 
and  certeine.    Wherfore  if  I  have  searched  and  found  out  any 
good  thing,  that  ignorance  and  time  hath  smothered, 
the  same  I  commend  unto  you  :  to  whom 
though  I  owe  all  that  I  have,  yet  am 
I  bold  to  make  other  par- 
takers with  you  in 
this  poore 
gift. 


Your  loving  cousen, 

Reg.  Scot. 


XVI 


The  Epistle. 


[^.  viii]. 
A  a  3 


[*  =  wooden] 


A  rt  3  V. 


\A.  viii.  v.'\ 


To  the  right  worshipfull   his   loving  friends, 

Maister  Doctor  Coldwell  Deane   of  Ro- 

chester,  and  Maister  Doctor  Read- 

7}taii  Archdeacon  of  Can- 

turburze,  &^c. 

[Rom.  and  Ital.  reversed  ;  the  italics  of  original  smaller  than  in  that  to  Sir  Th.  Scot.  J 

[Aving  found  out  two  such  civill  Magistrates,  as  for 
direction  of  judgement,  and  for  ordering  matters  con- 
cerning justice  in  this  common  weakh  (in  my  poore 
opinion)  are  verie  singular  persons,  who  (I  hope)  will 
accept  of  my  good  will,  and  examine  my  booke  by  their  experience, 
as  unto  whom  the  matter  therin  conteined  dooth  greatlie  apperteine: 
I  have  now  againe  considered  of  two  other  points  :  namelie,  divinitie 
and  philosophic,  whereupon  the  groundworke  of  my  booke  is  laid. 
Wherein  although  I  know  them  to  be  verie  sufficientlie  informed, 
yet  dooth  not  the  judgement  and  censure  of  those  causes  so  properlie 
apperteine  to  them  as  unto  you,  whose  fame  therein  hath  gotten 
preeminence  above  all  others  that  I  know  of  your  callings  :  and  in 
that  respect  I  am  bold  to  joine  you  with  them,  being  all  good  neigh- 
bours togither  in  this  commonwelth,  and  loving  friends  unto  me. 
I  doo  not  present  this  unto  you,  bicause  it  is  meet  for  youy  but  for 
that  you  are  meet  for  it  (I  meane)  to  judge  upon  it,  to  defend  it,  and 
if  need  be  to  correct  ity  knowing  that  you  have  learned  of  that  grave 
counseller  Cato,  not  to  shame  or  discountenance  any  bodie.  For  if 
I  thought  you  as  readie,  as  able,  to  disgrace  me  for  mine  insufficien- 
cies I  should  not  have  beene  hastie  (knowing  your  learning)  to  have 
written  unto  you  :  but  if  I  should  be  abashed  to  write  to  you,  I  should 
shew  my  selfe  ignorant  of  your  courtesie. 

I  knowe  mine  owne  weakenesse,  which  if  it  have  beene  able  to 
mainteine  this  argument,  the  cause  is  the  stronger.  Eloquent  words 
may  please  the  eares,  but  sufficient  matter  persuadeth  the  hart.  So 
as,  if  I  exhibit  wholsome  drinke  (thought  it  be  small)  in  a  treene* 
dish  with  a  faithfuU  hand,  I  hope  it  will  bee  as  well  accepted,  as 
strong  wine  offered  in  a  silver  bowle  with  a  flattering  heart.  And 
surelie  it  is  a  point  of  as  great  liberalitie  to  receive  a  small  thing 
thankeful/lie,  as  to  give  and  distribute  great  and  costlie  gifts  bounti- 
fullie  :  for  there  is  more  supplied  with  courteous  answers  than  with 
rich  rewards.  The  ty/rant  Dionysius  was  not  so  hated  for  his 
tyrannie,  as  for  his  churlish  and  strange  behaviour.  Among  the 
poore  Israelites  sacrifices,  God  was  satisfied  with  the  tenth  part  of 


The  Epistle.  xvii 

an  Ephah  of  flower,  so  as  it  were  fine  and  good.  Christ  liked  well 
of  the  poore  widowes  mite,  Lewis  of  France  accepted  a  rape  root  of 
clownish  Conan,  Cyrus  vouchsafed  to  drinke  a  cup  of  cold  water  out 
of  the  hand  of  poore  Sintetes  .•  and  so  it  may  please  you  to  accept 
this  simple  booke  at  my  hands,  which  I  faithfullie  exhibit  unto  you, 
not  knowing  your  opinions  to  meet  with  mine,  but  knowing  your 
learning  and  judgement  to  be  able  as  well  to  correct  me  where  I 
speake  herein  unskilfullie,  as  others  when  they  speake  hereof  ma- 
liciouslie. 

Some  be  such  dogs  as  they  will  barke  at  my  writings,  whether  I 
mainteine  or  refute  this  argument :  as  Diogenes  snarled  both  at  the 
Rhodians  and  at  the  Lacedaemonians  :  at  the  one,  bicause  they  were 
bravey  at  the  other,  bicause  they  were  not  brave.  Homer  himselfe 
could  not  avoid  reprochfuU  speaches.  I  am  sure  that  they  which 
never  studied  to  learne  anie  good  thing,  will  studie  to  find  faults 
hereat.  I  for  my  part  feare  not  these  wars,  nor  all  the  adversaries  I 
havey  were  it  not  for  certeine  cowards,  who  (I  knowe)  will  come 
behind  my  backe  and  bite  me. 

But  now  to  the  matter.  My  question  is  not  (as  manie  fondlie 
suppose)  whether  there  be  witches  or  naie  :  but  whether  they  can 
doo  such  miraculous  works  as  are  imputed  unto  them.  Good  Mais- 
ter  Deane,  is  it  possible  for  a  man  to  breake  his  fast  with  you  at 
Rochester,  and  to  dine  that  day  at  Durham  with  Maister  Doctor 
Matthewy  or  can  your  enimie  maime  you,  when  the  Ocean  sea  is 
betwixt  you  ?  What  reall  communitie  is  betwixt  a  spirit  and  a  bodie  ? 
May  a  spirituall  bodie  become  temporall  at  his  pleasure  .-'  Or  may  a 
carnall  bodie  become  invisible .''  Is  it  likelie  that  the  lives  of  all 
Princes,  magistrates,  &  subjects,  should  depend  upon  the  will,  or 
rather  upon  the  wish  of  a  poore  malicious  doting  old  fooley  and  that 
power  exempted  from  the  wise,  the  rich,  the  learned,  the  godlie,  &c  ? 
Finallie,  is  it  possible  for  man  or  woman  to  do  anie  of  those  miracles 
expressed  in  my  booke,  &  so  constantlie  reported  by  great  clarks .'' 
If  you  saie,  noy  then  am  I  satisfied.  If  you  sale  that  God,  abso- 
lutelie,  or  by  meanes  can  accomplish  all  those,  and  manie  more,  I 
go  with  you.  But  witches  may  well  saie  they  can  doo  these  things, 
howbeit  they  cannot  shew  how  they  doo  them.  If  I  for  my  part 
should  saie  I  could  doo/  those  things,  my  verie  adversaries  would  saie  a  a  4' 
that  I  lied. 

O  Maister  Archdeacon,  is  it  not  pitie,  that  that  which  is  said  to  be 
doone  with  the  almightie  power  of  the  most  high  God,  and  by  our 
saviour  his  onelie  sonne  Jesus  Christ  our  Lord,  shouldbe  referred  to 
a  baggage  old  womans  nod/  or  wish,  &c  ?     Good  Sir,  is  it  not  one   B.  i. 
manifest  kind  of  Idolatrie,  for  them  that  labor  and  are  laden,  to  come 

C 


xviii  The  Epistle. 

unto  witches  to  be  refreshed?  If  witches  could  helpe  whom  they 
are  said  to  have  made  sicke,  I  see  no  reason,  but  remedie  might  as 
well  be  required  at  their  hands,  as  a  pursse  demanded  of  him  that 
hath  stolne  it.  But  trulie  it  is  manifold  idolatrie,  to  aske  that  of  a 
creature,  which  none  can  give  but  the  Creator.  The  papist  hath 
some  colour  of  scripture  to  mainteine  his  idoll  of  bread,  but  no 
Jesuiticall  distinction  can  cover  the  witchmongers  idolatrie  in  this 
behalfe.  Alas,  I  am  sorie  and  ashamed  to  see  how  manie  die,  that 
being  said  to  be  bewitched,  onelie  seeke  for  magicall  cures,  whom 
who] some  diet  and  good  medicines  would  have  recovered.  I  dare 
assure  you  both,  that  there  would  be  none  of  these  cousening  kind 
of  witches,  did  not  witchmongers  mainteine  them,  followe  them,  and 
beleeve  in  them  and  their  oracles  :  whereby  indeed  all  good  learning 
and  honest  arts  are  overthrowne.  For  these  that  most  advance  their 
power,  and  mainteine  the  skill  of  these  witches,  understand  no  part 
thereof :  and  yet  being  manie  times  wise  in  other  matters,  are  made 
fooles  by  the  most  fooles  in  the  world. 

Me  thinks  these  magicall  physicians  deale  in  the  commonwelth, 
much  like  as  a  certeine  kind  of  Cynicall  people  doo  in  the  church, 
whose  severe  saiengs  are  accompted  among  some  such  oracles,  as 
may  not  be  doubted  ofy  who  in  stead  of  learning  and  authoritie 
(which  they  make  contemptible)  doo  feed  the  people  with  their  owne 
devises  and  imaginations,  which  they  prefer  before  all  other  divinitie  : 
and  labouring  to  erect  a  church  according  to  their  owne  fansies, 
wherein  all  order  is  condemned,  and  onelie  their  magicall  words  and 
curious  directions  advanced,  they  would  utterlie  overthrowe  the  true 
Church.  And  even  as  these  inchanting  Paracelsians  abuse  the 
people,  leading  them  from  the  true  order  of  physicke  to  their 
charmes  :  so  doo  these  other  (I  sale)  dissuade  from  hearkening  to 
learning  and  obedience,  and  whisper  in  mens  eares  to  teach  them 
their  frierlike  traditions.  And  of  this  sect  the  cheefe  author  at  this 
A  a4  V   time  is/  one  Browne,  a  fugitive,  a  meet  cover  for  such  a  cup :  as  here- 

[»  Allans]  tofore  the  Anabaptists,  the  Arrians,*  and  the  Franciscane  friers. 

Trulie  not  onlie  nature,  being  the  foundation  of  all  perfection^ 
but  also  scripture,  being  the  mistresse  and  director  thereof,  and  of 
all  christianitie,  is  beautified  with  knowledge  and  learning.  For  as 
nature  without  discipline  dooth  naturallie  incline  unto  vanities,  and 

Rom.  2, 27!  as  it  were  sucke  up  errors  :  so  doth  the  word,  or  rather  the  letter  of 

the  scripture,  without   understanding,  not   onlie   make  us  devoure 

errors,  but  yeeldeth  us  up  to   death    &    destruction  :    &    therefore 

Paule  saith  he  was  not  a  minister  of  the  letter,  but  of  the  spirit. 

Thus  have  I  beene  bold  to  deliver  unto  the  world,  and  to  you,  those 

B.  i.  V.   simple/  notes,  reasons,  and  arguments,  which  I  have  devised  or  col- 


Cor.  3,  6. 


The  Epistle. 


XIX 


lected  out  of  other  authors  :  which  I  hope  shall  be  hurtfull  to  none, 
but  to  my  selfe  great  comfort,  if  it  may  passe  with  good  liking  and 
acceptation.     If  it  fall  out  otherwise,  I  should  thinke  my  paines  ill 
imploied.     For  trulie,  in  mine  opinion,  whosoever  shall  performe  any 
thing,  or  atteine  to  anie  knowledge  y    or  whosoever  should  travell 
throughout  all  the  nations  of  the  world,  or  (if  it  were  possible)  should 
peepe  into  the  heavens,  the  consolation  or  admiration  thereof  were 
nothing  pleasant  unto  him,  unles  he  had  libertie  to  impart  his  know- 
ledge to  his  friends.     Wherein  bicause  I  have  made   speciall  choise 
of  you,  I  hope  you  will  read  it,  or  at  the  least  laie  it  up  in  your  studie 
with  your  other  bookes,  among  which  there  is  none  dedicated 
to  any  with  more  good  will.     And   so  long  as  you 
have  it,  it  shall  be  unto  you  (upon  adven- 
ture of  my  life)  a  certeine  amulet, 
periapt,  circle,  charme,  &c  : 
to  defend  you  from 
all  inchant- 
ments. 

Your  loving  friend 
Reg.  Scot. 


A  ii.  B 


To  the  Readers. 


Isai.  II. 
Prover.  1. 


B.  ii  V. 


jo  you  that  are  wise  &  discreete  few  words  may  suffice : 
for  such  a  one  judgeth  not  at  the  first  sight,  nor  reproov- 
eth  by  heresaie  ;  but  patientlie  heareth,  and  thereby 
increaseth  in  understanding  :  which  patience  bringeth 
foorth  experience,  whereby  true  judgement  is  directed.  I  shall  not 
need  therefore  to  make  anie  further  sute  to  you,  but  that  it  would 
please  you  to  read  my  booke,  without  the  prejudice  of  time,  or  former 
conceipt  :  and  having  obteined  this  at  your  hands,  I  submit  my  selfe 
unto  your  censure.  But  to  make  a  solemne  sute  to  you  that  are 
parciall  readers,  desiring  you  to  set  aside  parcialitie,  to  take  in  good 
part  my  writing,  and  with  indifferent  eies  to  looke  upon  my  booke, 
were  labour  lost,  and  time  ill  imploied.  For  I  should  no  more  pre- 
vaile  herein,  than  if  a  hundred  yeares  since  I  should  have  intreated 
your  predecessors  to  beleeve,  that  Robin  goodfellowe,  that  great  and 
ancient  bulbegger,  had  beene  but  a  cousening  merchant,  and  no 
divell  indeed. 

If  I  should  go  to  a  papist,  and  sale  ;  I  praie  you  beleeve  my 
writings,  wherein  I  will  proove  all  popish  charmes,  conjurations, 
exorcismes,  benedictions  and  cursses,  not  onelie  to  be  ridiculous, 
and  of  none  effect,  but  also  to  be  impious  and  contrarie  to  Gods 
word :  I  should  as  hardlie  therein  win  favour  at  their  hands,  as  here- 
in obteine  credit  at  yours.  Neverthelesse,  I  doubt  not,  but  to/  use 
the  matter  so,  that  as  well  the  massemoonger  for  his  part,  as  the 
witchmoonger  for  his,  shall  both  be  ashamed  of  their  professions. 

But  Robin  goodfellowe  ceaseth  now  to  be  much  feared,  and  poperie 
is  sufficientlie  discovered.  Nevertheles,  witches  charms,  and  con- 
jurors cousenages  are  yet  thought  effectuall.  Yea  the  Gentiles  have 
espied  the  fraud  of  their  cousening  oracles,  and  our  cold  prophets 
and  inchanters  make  us  fooles  still,  to  the  shame  of  us  all,  but 
speciallie  of  papists,  who  conjure  everie  thing,  and  thereby  bring  to 
passe  nothing.  They  saie  to  their  candles  ;  I  conjure  you  to  endure 
for  ever :  and  yet  they  last  not  a  pater  noster  while  the  longer.  They 
conjure  water  to  be  wholesome  both  for  bodie  and  soule  :  but  the 
bodie  (we  see)  is  never  the  better  for  it,  nor  the  soule  anie  whit 


The  Epistle.  xxi 

reformed  by  it.  And  therefore  I  mervell,  that  when  they  see  their 
owne  conjurations  confuted  and  brought  to  naught,  or  at  the  least 
void  of  effect,  that  they  (of  all  other)  will  yet  give  such  credit,  counte- 
nance, and  authoritie  to  the  vaine  cousenages  of  witches  and  con- 
jurors ;  as  though  their  charmes  and  conjurations  could  produce  more/ 
apparent,  certeine,  and  better  effects  than  their  owne.  B  v 

But  my  request  unto  all  you  that  read  my  booke  shall  be  no  more, 
but  that  it  would  please  you  to  conferre  my  words  with  your  owne 
sense  and  experience,  and  also  with  the  word  of  God.  If  you  find 
your  selves  resolved  and  satisfied,  or  rather  reformed  and  qualified 
in  anie  one  point  or  opinion,  that  heretofore  you  held  contrarie  to 
truth,  in  a  matter  hitherto  undecided,  and  never  yet  looked  into  ;  I 
praie  you  take  that  for  advantage  :  and  suspending  your  judgement, 
staie  the  sentence  of  condemnation  against  me,  and  consider  of  the 
rest,  at  your  further  leasure.  If  this  may  not  suffice  to  persuade  you, 
it  cannot  prevaile  to  annoy  you :  and  then,  that  which  is  written  with- 
out offense,  may  be  overpassed  without  anie  greefe. 

And  although  mine  assertion,  be  somewhat  differing  from  the  old 
inveterat  opinion,  which  I  confesse  hath  manie  graie  heares,  whereby 
mine  adversaries  have  gained  more  authoritie  than  reason,  towards 
the  maintenance  of  their  presumptions  and  old  wives  fables  :  yet 
shall  it  fullie  agree  with  Gods  glorie,  and  with  his  holie  word.  And 
albeit  there  be  hold  taken  by  mine  adver/saries  of  certeine  few  words  B.  iii. 
or  sentences  in  the  scripture  that  maketh  a  shew  for  them  :  yet  when 
the  whole  course  thereof  maketh  against  them,  and  impugneth  the 
same,  yea  and  also  their  owne  places  rightlie  understood  doo  nothing 
at  all  releeve  them  :  I  trust  their  glorious  title  and  argument  of 
antiquitie  will  appeare  as  stale  and  corrupt  as  the  apothecaries  drugs, 
or  grocers  spice,  which  the  longer  they  be  preserved,  the  woorsse  they 
are.  And  till  you  have  perused  my  booke,  ponder  this  in  your  mind, 
to  wit,  that  Sages,  Thessalce,  Striges,  Lamia  (which  words  and  none 
other  being  in  use  do  properlie  signifie  our  witches)  are  not  once 
found  written  in  the  old  or  new  testament  ;  and  that  Christ  himselfe 
in  his  gospell  never  mentioned  the  name  of  a  witch.  And  that  neither 
he,  nor  Moses  ever  spake  anie  one  word  of  the  witches  bargaine  with 
the  divell,  their  bagging,  their  riding  in  the  aire,  their  transferring  of 
corne  or  grasse  from  one  feeld  to  another,  their  hurting  of  children 
or  cattell  with  words  or  charmes,  their  bewitching  of  butter,  cheese, 
ale,  &c  :  nor  yet  their  transubstantiation  ;  insomuch  as  the  writers  Mai.  male/. 
hereupon  are  not  ashamed  to  say,  that  it  is  not  absurd  to  affirme  that  '''''  " ''""' ' 
there  were  no  witches  in  Jobs  time.  The  reason  is,  that  if  there  had 
beene  such  witches  then  in  beeing,  Job  would  have  said  he  had  beene 
bewitched.     But  indeed  men  tooke  no  heed  in  those  daies  to  this 


XXll 


The  Epistle. 


DaKiPUS  ill 

suo  frologo. 


1.  Pet.  4. 1.  doctrine  of  divels  ;  to  wit,  to  these  fables  of  witchcraft,  which  Peter 

saith  shall  be  much  regarded  and  hearkened  unto  in  the  latter  daies. 
Howbeit,  how  ancient  so  ever  this  barbarous  conceipt  of  witches 
omnipotencie  is,  truth  must  not  be  measured  by  time  :  for  everie  old 
opinion  is  not  sound.  Veritie  is  not  impaired,  how  long  so  ever  it  be 
suppressed  ;  but  is  to  be  searched  out,  in  how  darke  a  corner  so  ever 
it  lie  hidden  :  for  it  is  not  like  a  cup  of  ale,  that  may  be  broched  too 
rathe.  Finallie,  time  bewraieth  old  errors,  &  discovereth  new  matters 
of  truth.  Danaeus  himselfe  saith,  that  this  question  hitherto  hath 
never  beene  handled ;  nor  the  scriptures  concerning  this  matter  have 
never  beene  expounded.  To  prove  the  antiquitie  of  the  cause,  to 
B  2  confirme  the  opini/on  of  the  ignorant,  to  inforce  mine  adversaries 
arguments,  to  aggravate  the  punishments,  &  to  accomplish  the  con- 
fusio  of  these  old  women,  is  added  the  vanitie  and  wickednes  of 
them,  which  are  called  witches,  the  arrogancie  of  those  which  take 
B.  iii.  V.  upon  them  to/  worke  wonders,  the  desire  that  people  have  to  hearken 
to  such  miraculous  matters,  unto  whome  most  commonlie  an  impos- 
sibilitie  is  more  credible  than  a  veritie  ;  the  ignorance  of  naturall 
causes,  the  ancient  and  universall  hate  conceived  against  the  name 
of  a  witch  ;  their  ilfavoured  faces,  their  spitefull  words,  their  cursses 
and  imprecations,  their  charmes  made  in  ryme,  and  their  beggerie  ; 
the  feare  of  manie  foolish  folke,  the  opinion  of  some  that  are  wise, 
the  want  of  Robin  goodfellowe  and  the  fairies,  which  were  woont  to 
mainteine  chat,  and  the  common  peoples  talke  in  this  behalfe  ;  the 
authoritie  of  the  inquisitors,  the  learning,  cunning,  consent,  and 
estimation  of  writers  herein,  the  false  translations  and  fond  interpre- 
tations-used, speciallie  by  papists  ;  and  manie  other  like  causes.  All 
which  toies  take  such  hold  upon  mens  fansies,  as  whereby  they  are 
lead  and  entised  awaie  from  the  consideration  of  true  respects,  to  the 
condemnation  of  that  which  they  know  not. 

Howbeit,  I  will  (by  Gods  grace)  in  this  my  booke,  so  apparentlie 
decipher  and  confute  these  cavils,  and  all  other  their  objections  ;  as 
everie  witchmoonger  shall  be  abashed,  and  all  good  men  thereby 
satisfied.  In  the  meane  time,  I  would  wish  them  to  know  that  if 
neither  the  estimation  of  Gods  omnipotencie,  nor  the  tenor  of  his 
word,  nor  the  doubtfulnes  or  rather  the  impossibilitie  of  the  case,  nor 
the  small  proofes  brought  against  them,  nor  the  rigor  executed  upon 
them,  nor  the  pitie  that  should  be  in  a  christian  heart,  nor  yet  their 
simplicitie,  impotencie,  or  age  may  suffice  to  suppresse  the  rage  or 
rigor  wherewith  they  are  oppressed  ;  yet  the  consideration  of  their 
sex  or  kind  ought  to  moove  some  mitigatio  of  their  punishment. 
For  if  nature  (as  Plinie  reporteth)  have  taught  a  lion  not  to  deale  so 
roughlie  with  a  woman  as  with  a  man,  bicause  she  is  in  bodie  the 


The  Epistle.  xxiii 

weaker  vessell,  and  in  hart  more  inclined  to  pitie  (which  Jeremie  in    Lam.  jer.  3. 
his  lamentations  seemeth  to  confirme)  what  should  a  man  doo  in  this    ^ct^^^io 
case,  for  whome  a  woman  was  created  as  an  helpe  and  comfort  unto    l-  ^or-  n-  9- 

,  .       1  ,  •         1         ,  r  ■       ■  Ibid.  vers.  7. 

him?     In  80  much  as,  even  m  the  lawe  of  nature,  it  is  a  greater   Ge.  2. 22.  is. 

offense  to  slea  a  woman  than  a  man  :  not  bicause  a  man  is  not  the   fyollem.  2.  9. 

more  excellent  creature,  but  bicause  a  woman  is  the  weaker  vessell. 

And  therefore  among  all  modest  and  honest  persons  it  is  thought  a 

shame  to  offer  violence  or   injurie  to  a  woman  :    in   which   respect    Vir.  Georg. 

Virgil/  saith,  Nitlluni  meniorabile  nomen  faviinea  m  pcrna  est.  IB.  iv.] 

God  that  knoweth  my  heart  is  witnes,  and  you  that  read  my  booke 
shall  see,  that  my  drift  and  purpose  in  this  enterprise  tendeth  onelie 
to  these  respects.  First,  that  the  glorie  and  power  of  God  be  not  so 
abridged  and  abased,  as  to  be  thrust  into  the  hand  or  lip  of  a  lewd 
old  woman:  whereby  the  worke  of  the  Creator  should  be  attributed  to 
the  power  of  a  creature.  Secondlie,  that  the  religion  of  the  gospell 
may  be  seene  to  stand  without  such  peevish  trumperie.  Thirdlie, 
that  lawfuU  favour  and  christian  compassion  be  rather  used  towards 
these  poore  soules,  than  rigor  and  extremitie.  Bicause  they,  which 
are  commonlie  accused  of  witchcraft,/  are  the  least  sufficient  of  all  B  2  v 
other  persons  to  speake  for  themselves  ;  as  having  the  most  base  and 
simple  education  of  all  others  ;  the  extremitie  of  their  age  giving 
them  leave  to  dote,  their  povertie  to  beg,  their  wrongs  to  chide  and 
threaten  (as  being  void  of  anie  other  waie  of  revenge)  their  humor 
melancholicall  to  be  full  of  imaginations,  from  whence  cheefelie  pro- 
ceedeth  the  vanitie  of  their  confessions  ;  as  that  they  can  transforme 
themselves  and  others  into  apes,  owles,  asses,  dogs,  cats,  &c  :  that 
they  can  flie  in  the  aire,  kill  children  with  charmes,  hinder  the 
comming  of  butter,  &c. 

And  for  so  much  as  the  mightie  helpe  themselves  together,  and  the 
poore  widowes  crie,  though  it  reach  to  heaven,  is  scarse  heard  here  Ecd[us.]  35,15. 
upon  earth  :  I  thought  good  (according  to  my  poore  abilitie)  to  make 
intercession,  that  some  part  of  common  rigor,  and  some  points  of 
hastie  judgement  may  be  advised  upon.  For  the  world  is  now  at  that 
stay  (as  Brentius  in  a  most  godlie  sermon  in  these  words  afifirmeth) 
that  even  as  when  the  heathen  persecuted  the  christians,  if  anie  were 
accused  to  beleeve  in  Christ,  the  common  people  cried  Ad  leonem:  so 
now,  if  anie  woman,  be  she  never  so  honest,  be  accused  of  witchcraft, 
they  crie  Ad  igneni.  What  difference  is  betweene  the  rash  dealing  of 
unskilfull  people,  and  the  grave  counsell  of  more  discreet  and  learned 
persons,  may  appeare  by  a  tale  of  Daneeus  his  owne  telling  ;  wherein 
he  opposeth  the  rashnes  of  a  few  townesmen,  to  the  counsell  of  a 
whole  senate,  preferring  the  follie  of  the  one,  before  the  wisdome  of 
the  other. 


XXIV 


The  Epistle. 


Lib.  15.  cap. 
1 8.  de  varie- 
tatib.  rerunt 


At  Orleance  on  Loyre  (saith  he)  there  was  a  manwitch,  not  only/ 
IB.  iv.  -'.]  taken  and  accused,  but  also  convicted  and  condemned  for  witchcraft, 
who  appealed  from  thence  to  the  high  court  of  Paris.  Which  accusa- 
tion the  senate  sawe  insufficient,  and  would  not  allow,  but  laughed 
thereat,  lightlie  regarding  it  ;  and  in  the  end  sent  him  home  (saith 
he)  as  accused  of  a  frivolous  matter.  And  yet  for  all  that,  the  magis- 
trats  of  Orleance  were  so  bold  with  him,  as  to  hang  him  up  within 
short  time  after,  for  the  same  or  the  verie  like  offense.  In  which 
example  is  to  be  scene  the  nature,  and  as  it  were  the  disease  of  this 
cause  :  wherein  (I  sale)  the  simpler  and  undiscreeter  sort  are  alwaies 
more  hastie  &  furious  in  judgements,  than  men  of  better  reputation 
and  knowledge.  Nevertheles,  Eunichius  saith,  that  these  three  things ; 
to  wit,  what  is  to  be  thought  of  witches,  what  their  incantations  can 
doo,  and  whether  their  punishment  should  extend  to  death,  are  to  be 
well  considered.  And  I  would  (saith  he)  they  were  as  well  knowne, 
as  they  are  rashlie  beleeved,  both  of  the  learned,  and  unlearned. 
And  further  he  saith,  that  almost  all  divines,  physicians  and  lawyers, 
who  should  best  know  these  matters,  satisfieng  themselves  with  old 
custome,  have  given  too  much  credit  to  these  fables,  and  too  rash  and 
unjust  sentence  of  death  upon  witches.  But  when  a  man  pondereth 
(saith  he)  that  in  times  past,  all  that  swarved  from  the  church  of 
Rome  were  judged  heretikes  ;  it  is  the  lesse  marvell,  though  in  this 
matter  they  be  blind  and  ignorant. 

And  surelie,  if  the  scripture  had  beene  longer  suppressed,  more 
absurd  fables  would  have  sproong  up,  and  beene  beleeved.  Which 
credulitie  though  it  is  to  be  derided  with  laughter;  yet  this  their  cruel- 
B  3  tie  is  to  be/  lamented  with  teares.  For  (God  knoweth)  manie  of  these 
poore  wretches  had  more  need  to  be  releeved  than  chastised  ;  and 
more  meete  were  a  preacher  to  admonish  them,  than  a  gailor  to  keepe 
them  ;  and  a  physician  more  necessarie  to  helpe  them,  than  an 
executioner  or  tormentor  to  hang  or  burne  them.  For  proofe  and 
due  triall  hereof,  I  will  requite  Danasus  his  tale  of  a  manwitch  (as  he 
termeth  him)  with  another  witch  of  the  same  sex  or  gender. 

Cardanus  from  the  mouth  of  his  owne  father  reporteth,  that  one 
Barnard,  a  poore  servant,  being  in  wit  verie  simple  and  rude,  but  in 
his  service  verie  necessarie  and  diligent  (and  in  that  respect  deerelie 
\B.  v.]  beloved  of  his  maister)  professing  the  art  of  witchcraft,/  could  in  no 
wise  be  dissuaded  from  that  profession,  persuading  himselfe  that  he 
knew  all  things,  and  could  bring  anie  matter  to  passe  ;  bicause  cer- 
teine  countrie  people  resorted  to  him  for  helpe  and  counsell,  as 
supposing  by  his  owne  talke,  that  he  could  doo  somewhat.  At  length 
he  was  condemned  to  be  burned  :  which  torment  he  seemed  more 
willing  to  suffer,  than  to  loose  his  estimation  in  that  behalfe.    But  his 


The  Epistle.  xxv 

maister  having  compassion  upon  him,  and  being  himselfe  in  his 
princes  favor,  perceiving  his  conceipt  to  proceed  of  melancholic, 
obteined  respit  of  execution  for  twentie  daies.  In  which  time  (saith 
he)  his  maister  bountifullie  fed  him  with  good  fat  meat,  and  with  foure 
egs  at  a  meale,  as  also  with  sweet  wine  :  which  diet  was  best  for  so 
grosse  and  weake  a  bodie.  And  being  recovered  so  in  strength,  that 
the  humor  was  suppressed,  he  was  easilie  woone  from  his  absurd  and 
dangerous  opinions,  and  from  all  his  fond  imaginations  :  and  con- 
fessing his  error  and  follie,  from  the  which  before  no  man  could 
remoove  him  by  anie  persuasions,  having  his  pardon,  he  lived  long  a 
good  member  of  the  church,  whome  otherwise  the  crueltie  of  judge- 
ment should  have  cast  awaie  and  destroied. 

This  historie  is  more  credible  than  Sprengers  fables,  or  Bodins 
babies,  which  reach  not  so  far  to  the  extolling  of  witches  omnipotencie, 
as  to  the  derogating  of  Gods  glorie.  For  if  it  be  true,  which  they 
affirme,  that  our  life  and  death  lieth  in  the  hand  of  a  witch  ;  then  is 
it  false,  that  God  maketh  us  live  or  die,  or  that  by  him  we  have  our 
being,  our  terme  of  life  appointed,  and  our  daies  numbred.  But  surelie 
their  charmes  can  no  more  reach  to  the  hurting  or  killing  of  men  or 
women,  than  their  imaginations  can  extend  to  the  stealing  and  car- 
rieng  awaie  of  horsses  &  mares.  Neither  hath  God  given  remedies 
to  sicknes  or  greefes,  by  words  or  charmes,  but  by  hearbs  and 
medicines  ;  which  he  himselfe  hath  created  upon  earth,  and  given  Amos.  3.  6. 
men  knowledge  of  the  same;    that  he  might  be  glorified,  for  that    La.jer.  3. 38. 

o  j3  J  Isai,  45.  9. 

therewith  he  dooth  vouchsafe  that  the  maladies  of  men  and  cattell    Rom.  9.  20. 

should  be  cured,  &c.     And  if  there  be  no  affliction  nor  calamitie,  but 

is  brought  to  passe  by  him,  then  let  us  defie  the  divell,  renounce 

all  his  works,  and  not  so  much  as  once  thinke  or  dreame  upon  this 

supernaturall  power  of  witches  ;  neither  let  us  prosecute  them  with 

such  despight,  whome  our  fansie  condemneth,and  our  reason  acquiteth : 

our/  evidence  against  them  consisting  in  impossibilities,  our  proofes    [5  v.  v.'\ 

in   unwritten   verities,  and    our    whole    proceedings   in  doubts  and 

difficulties./ 

Now  bicause  I  mislike  the  extreame  crueltie  used  against  some  of  b  3.  v. 
these  sillie  soules  (whome  a  simple  advocate  having  audience  and 
justice  might  deliver  out  of  the  hands  of  the  inquisitors  themselves) 
it  will  be  said,  that  I  denie  anie  punishment  at  all  to  be  due  to  anie 
witch  whatsoever.  Naie,  bicause  I  bewraie  the  follie  and  impietie  of 
them,  which  attribute  unto  witches  the  power  of  God  :  these  witch- 
moongers  will  report,  that  I  denie  there  are  anie  witches  at  all  :  and 
yet  behold  (saie  they)  how  often  is  this  word  [Witch]*  mentioned  in  the  *  [  ]  in  text, 
scriptures  ?  Even  as  if  an  idolater  should  saie  in  the  behalfe  of 
images  and  idols,  to  them  which  denie  their  power  and  godhead,  and 

d 


xxvi  The  Epistle. 

inveigh  against  the  reverence  doone  unto  them  ;  How  dare  you  denie 
the  power  of- images,  seeing  their  names  are  so  often  repeated  in  the 
scriptures  ?  But  truehe  I  denie  not  that  there  are  witches  or  images  : 
but  I  detest  the  idolatrous  opinions  conceived  of  them  ;  referring  that 
to  Gods  worke  and  ordinance,  which  they  impute  to  the  power  and 
malice  of  witches  ;  and  attributing  that  honour  to  God,  which  they 
ascribe  to  idols.  But  as  for  those  that  in  verie  deed  are  either 
witches  or  conjurors,  let  them  hardlie  suffer  such  punishment  as  to 
their  fault  is  agreeable,  and  as  by  the  grave  judgement  of  lawe  is 
provided. 


Places  aniended  by  t/ie  author,  afid  to  be  read  as  followeth.     The  first 
number  standeth  for  the  page,  the  second  for  the  line. 

46,  16.  except  you.  257.  32.  an  image. 

51.    9.  one  Saddocke.  269.  16.  there  be  masses. 

75.  21.  that  we  of  333.  H-  evenlie  severed, 

no.  21.  as  Elimas.  363.  26.  for  bellowes. 

112.  10.  is  reproved.  366.  27.  his  leman. 

119.  16.  one  Necus.  438.  29.  exercise  the. 

126.  12.  Magus  as.  450-     i-  that  it  is. 

[*i6]  138.    2.  the  hart.  463.  I9.*thatbusinesse. 

144.  25.  in  hir  closet  at  471-  I9-  coteineth  nothing. 

Endor,  or  in.  472.  n.  I  did  deferre. 

168.  31.  the  firmament.  491.    6.  so  difficult. 

187.  16.  reallie  finished.  491.  27.  begat  another. 

192.  put  out  the  first  line  503.    9.  of  all  the. 

of  the  page.  519.    7-  the  Hevites. 

247.  29.  write  it.  542.  30.  their  reproch./ 

[Corrected  in  this  4th  edition.     The  numbers  of  the  3rd  line  in  original,  /.<■.,  from  43S, 
are  smaller."! 


The  forren  authors  used  in  this  Booke. 


[B.  vi.]    [B  4J 


/r^  Lianus. 
/jLL    Aetius. 
Albertus  Crantzius. 
Albertus  Magnus. 
Albumazar. 
Alcoranum  Francisca- 

norum. 
Alexander  TralUanus. 
Algerus. 
Ambrosius. 
Andradias. 
AndrEeas  Gartnerus. 
Andrseas  Massius. 
Antonius  Sabellicus. 
Apollonius  Tyan^us. 
Appianus. 
Apuleius. 
Archelaus. 
Argerius  Ferrarius.* 
Aristoteles. 

Arnoldus  de  villa  nova. 
Artemidorus. 
Athanasius. 
Averroes. 
Augustinus   episcopus 

Hip. 
Augustinus  Niphus. 
Avicennas. 
Aulus  Gellius. 
Barnardinus  de  bustis. 
Bartholomaeus  Anglicus, 
Berosus  Anianus. 
Bodinus. 
Bordinus. 
Brentius. 
Calvinus. 
Camerarius. 
Campanus. 
Cardanus  pater. 
Cardanus  filius. 
Carolus  Callus. 
Cassander. 
Cato. 
Chrysostome. 


Cicero. 

Clemens. 

Cornelius  Agrippa. 

Cornelius  Nepos. 

Cornelius  Tacitus. 

Cyrillus. 

Danaeus. 

Demetrius. 

Democritus. 

Didymus. 

Diodorus  Siculus. 

Dionysius  Areopagita, 

Dioscorides. 

Diurius. 

Dodonaeus. 

Durandus. 

Empedocles. 

Ephesius. 

Erasmus  Roterodamus. 

Erasmus  Sarcerius. 

Erastus. 

Eudoxus. 

Eusebius  Caesariensis. 

Fernelius. 

Franciscus  Petrarcha. 

Fuchsius. 

Galenus. 

Garropius. 

Gelasius. 

Gemma  Phrysius. 

Georgius  Pictorius. 

Gofridus. 

Goschalcus  Boll. 

Gratianus. 

Gregorius. 

Grillandus. 

Guido  Bonatus. 

Gulielmus    de    sancto 

Clodoaldo. 
Gulielmus  Parisiensis. 
Hemingius. 
Heraclides. 
Hermes  Trismegistus. 
Hieronymus. 


Hilarius. 

Hippocrates. 

Homerus. 

Horatius. 

Hostiensis. 

Hovinus. 

Hyperius. 

Jacobus  de  Chusa  Car- 

thusianus. 
lamblichus. 
Jaso  Pratensis. 
Innocentius.  8.  Papa. 
Johannes  Anglicus. 
Johannes  Baptista  Nea- 

politanus. 
Johannes  Cassianus. 
Johannes  Montiregius. 
Johannes  Rivius. 
Josephus  ben  Gorion.      [*  Ferre-] 
Josias  Simlerus. 
Isidorus. 
Isigonus. 
Juba. 

Julius  Maternus. 
Justinus  Martyr. 
Lactantius. 
Lavaterus. 
Laurentius  Ananias. 
Laurentius    a    villavi- 

centio, 
Leo  II.  Pontifex. 
Lex  Salicarum. 
Lex  12.  Tabularum. 
Legenda  aurea. 
Legenda  longa  Colonise. 
Leonardus  Vairus. 
Livius. 
Lucanus. 
Lucretius. 
Ludovicus  Ccclius. 
Lutherus. 
Macrobius. 
Magna  Charta. 
Malleus  Maleficarum. 


XXVlll 


Manlius. 
Marbacchius. 
Marbodeus  Callus. 
Marsilius  Ficinus. 
Martinus  de  Aries. 
Mattheolus. 
Melancthonus.// 
B.vi.v.]  B4V.  Memphradorus. 

Michael  Andrsas. 

Musculus. 

Nauclerus. 

Nicephorus. 

Nicholaus  5.  Papa. 

Nider. 

Olaus  Gothus. 

Origines. 

Ovidius. 

Panormitanus. 

Paulus  Aegineta. 

Paulus  Marsus. 

Persius. 

Petrus  de  Appona. 

Petrus  Lombardus. 

Petrus  Martyr. 

Peucer. 

Philarchus. 

Philastrius  Brixiensis. 

Philodotus. 

Philo  Judasus. 

Pirkmairus. 

Platina. 

Plato. 

Plinius. 

Plotinus. 

Plutarchus. 

Polydorus  Virgilius. 

Pomoerium   sermonum 

quadragesimalium. 
Pompanatius. 
Pontificale. 
Ponzivibius. 


Porphyrins. 

Proclus. 

Propertius. 

Psellus. 

Ptolomeus. 

Pythagoras. 

Ouintilianus. 

Rabbi  Abraham. 

Rabbi  ben  Ezra. 

Rabbi  David  Kimhi. 

Rabbi  Josuah  ben  Levi. 

Rabbi  Isaach  Natar. 

Rabbi  Levi. 

Rabbi  Moses. 

Rabbi  Sedaias  Haias. 

Robertas  Carocullus. 

Rupertus. 

Sabinus. 

Sadoletus. 

Savanorola. 

Scotus. 

Seneca. 

Septuaginta  interpretes. 

Serapio. 

Socrates. 

Solinus. 

Speculum  exemplorum. 

Strabo. 

Sulpitius  Severus. 

Synesius. 

Tatianus. 

Tertullianus. 

Thomas  Aquinas. 

Themistius. 

Theodoretus. 

Theodorus  Bizantius. 

Theophrastus. 

Thucidides. 

Tibullus. 

Tremelius. 

Valerius  Maximus. 


Varro. 

Vegetius. 
Vincentius. 
Virgilius. 
Vitellius. 
Wierus. 

Xanthus    historiogra- 
phus. 

^  T/iese  Ens;lish. 

Barnabe  Googe. 

Beehive  of  the  Romish 
church. 

Edward  Deering. 

Geffrey  Chaucer. 

Giles  Alley. 

GnimelfMaharba  [Abra- 
ham Fleming]. 

Henrie  Haward. 

John  Bale. 

John  Fox. 

John  Malborne. 

John  Record. 

Primer  after  Yorke  use. 

Richard  Gallis. 

Roger  Bacon. 

Testament  printed  at 
Rhemes. 

T.  E.  a  nameles  author. 
467. 

Thomas  Hilles. 

Thomas  Lupton. 

Thomas  Moore  Knight. 

Thomas  Phaer. 

T.  R.  a  nameles  author. 

393- 
William  Lambard. 
W.  W.a  nameles  author. 

542. 


[These  Contents  in  original  end  the  book  as  do  our  Indices.] 


The  summe  of  everie  chapter  con 

tehied  in   the  sixtecne  bookes  of  this  disco- 

verie,  with  the  discourse  of  divels  and 

spirits  annexed  thereunto. 

\  The  first  Booke. 


\  N  impeachment  of  witches  power 
in  meteors  and  elementarie 
bodies,  tending  to  the  rebuke  of 
such  as  attribute  too  much  unto 
them.  Pag.  i. 

The  inconvenience  growing  by  mens  cre- 
duhtie  herein,  with  a  reproofe  of  some 
churchmen,  which  are  inclined  to  the  com- 
mon conceived  opinion  of  witches  omni- 
potencie,  and  a  familiar  example  thereof, 
pag.  .     4- 

Who  they  be  that  are  called  witches,  with  a 
manifest  declaration  of  the  cause  that 
mooveth  men  so  commonlie  to  thinke,  & 
witches  themselves  to  beleeve  that  they 
can  hurt  children,  cattell,  &c.  with  woros 
and  imaginations  :  and  of  coosening 
witches.  pag.  ?• 

What  miraculous  actions  are  imputed  to 
witches  by  witchmongers,  papists,  and 
poets.  pag.  (). 

A  confutation  of  the  common  conceived 
opinion  of  witches  and  witchcraft,  and 
how  detestable  a  sinne  it  is  to  repaire  to 
them  for  counsell  or  helpe  in  time  of  afflic- 
tion, pag.  II. 

A  further  cocfutation  of  witches  miraculous 
and  omnipotent  power,  by  invincible 
reasons  and  authorities,  with  dissuasions 
from  such  fond  credulitie.  pag.  12. 

By  what  meanes  the  name  of  witches  be- 
commeth  so  famous,  &  how  diverslie 
people  be  opinioned  concerning  them  and 
their  actions.  pa.  14. 

Causes  that  moove  as  well  witches  them- 
selves as  others  to  thinke  that  they  can 
worke  impossibilities,  with  answers  to 
certeine  objections  :  where  also  their 
punishment  by  law  is  touched.        pag.  16. 

A  conclusion  of  the  first  booke,  wherein  is 
foreshewed  the  tyrannicall  crueltie  of 
witchmongers  and  inquisitors,  with  a  re- 
quest to  the  reader  to  peruse  the  same, 
pag.  17- 

51   The  second  Booke. 

VX/'Hat  testimonies  and  witnesses  are 
'  *  allowed  to  give  evidence  against  re- 
puted witches,  by  the  report  and  allow- 
ance of  the  inquisitors  themselves,  &  such 
as  are  speciall  writers  herein.         -Pag.  19. 

The  order  of  examination  of  witches  by  the 
inquisitors.  pag.  20. 


Matters  of  evidence  against  witches,  pag.  22. 

Confessions  of  witches,  whereby  they  are 
condemned.  pag-  24. 

Presumptions,  whereby  witches  are  con- 
demned, pag.  25. 

Particular  interogatories  used  by  the  inquisi- 
tors against  witches.  pa.  27. 

The  inquisitors  triall  of  weeping  by  conju- 
ration, pag.  29. 

Certeine  cautions  against  witches,  and  of 
their  tortures  to  procure  confession,  pag.  29. 

The  15.  crimes  laid  to  the  charge  of  witches, 
by  witchmongers  ;  speciallie  by  Bodin,  in 
Demonomania  32. 

A  refutation  of  the  former  surmised  crimes 
patched  togiiher  by  Bodin,  and  the  onelie 
waie  to  escape  the  inquisitors  hands,  pag.  34. 

The  opinion  of  Cornelius  Agrippa  concern- 
ing witches,  of  his  pleading/  for  a  poore 
woman  accused  of  witchcraft,  and  how  he 
convinced  the  inquisitors.  pag.  35. 

What  the  feare  of  death  and  feeling  of  tor- 
ments may  force  one  to  doo,  and  that  it 
is  no  marvell  though  witches  condemne 
themselves  by  their  owne  confessions  so 
tyrannicallie  extorted.  pag.  37. 


^   The  third  Booke. 

'X'He  witches  bargaine  with  the  divell,  ac- 

■'■      cording   to    M.    Mai.     Bodin,     Nider, 

Daneus,  Psellus,  Erastus,  Hemingius,  Cu- 

manus,   Aquinas,   Bartholomeus   Spineus, 

&c.  Pag.  40. 

The  order  of  the  witches  homage  done  (as  it 
is  written  by  lewd  inquisitors  and  peevish 
witchmoonger.s)  to  the  divell  in  person  ;  of 
their  songs  and  danses,  and  namelie  of  La 
volta,  and  of  other  ceremonies,  also  of 
their  e.xcourses.  pag.  41. 

How  witches  are  summoned  to  appeere  be- 
fore the  divell,  of  their  riding  in  the  aire, 
of  their  accompts,  of  their  conference  with 
the  divell,  of  his  supplies,  and  their  con- 
ference, of  their  farewell  and  sacrifices  : 
according  to  Daneus,  Psellus,  iS;c.       p.  43. 

That  there  can  no  real  league  be  made  with 
the  divell  the  first  author  of  the  league, 
and  the  weake  proofes  of  the  adversaries 
for  the  same.  pag.  44. 

Of  the  private  league,  a  notable  tale  of  Bo- 
dins  concerning  a  French  ladie,  with  a 
confutation.  pag.  46. 


XXX 


TJie   Contents. 


A  disproofe  of  their  assemblies,  and  of  their 
bargaine  _      _  pag.  47. 

A  confutation  of  the  objection  concerning 
witches  confessions.  pag.  49 

What  follie  it  were  for  witches  to  enter  into 
such  desperate  perill,  and  to  endure  such 
intollerable  tortures  for  no  gaiue  or  cora- 
moditie,  and  how  it  comes  to  passe  that 
witches  are  overthrowne  by  their  confes- 
sions. 51. 

How  melanchtilie  abuseth  old  women,  and 
of  the  effects  thereof  by  sundrie  ex- 
amples, psg.  52. 

That  voluntarie  confessions  may  be  untrulie 
made,  to  the  undooing  of  the  confessors, 
and  of  the  strange  operation  of  melan- 
cholic, prooved  by  a  familiar  and  late 
example.  pag.  55. 

The  strange  and  divers  effects  of  melan- 
cholie,  and  how  the  same  humor  abound- 
ing in  witches,  or  rather  old  women,  fiUeth 
them  full  of  mervellous  imaginations,  & 
that  their  confessions  are  not  to  be  cre- 
dited.     _  p.  57. 

A  confutation  of  witches  confessions,  especi- 
allie  concerning  their  league.  pag.  59. 

A  confutation  of  witches  confessions,  con- 
cerning making  of  tempests  and  raine  :  of 
the  naturall  cause  of  raine,  and  that 
witches  or  divels  have  no  power  to  doo 
such  things.  pag.  60. 

What  would  ensue,  if  witches  confessions  or 
witchmCigers  opinions  were  true,  concern- 
ing the  effects  of  witchcraft,  inchantments, 
&c.  pag.  63. 

Examples  of  forren  nations,  who  in  their 
warres  used  the  assistance  of  witches  ;  of 
eybiting  witches  in  Ireland,  of  two  archers 
that  shot  with  familiars.  pag.  64. 

Authorities  condemning  the  fantasticall  con- 
fessions of  witches,  and  how  a  popish  doc- 
tor taketh  upon  him  to  disproove  the 
same.  pag.  65. 

Witch  mongers  reasons,  to  proove  that 
witches  can  worke  wonders,  Bodins  tale  of 
a  Friseland  preest  transported,  that  imagi- 
nations proceeding  of  melancholie  doo 
cause  illusions.  pag.  67. 

That  the  confession  of  witches  is  insufficient 
in  civill  and  common  law  to  take  awaie 
life.  What  the  sounder  divines,  and  de- 
crees of  councels  determine  in  this 
case.  pag.  68. 

Of  foure  capitall  crimes  objected  against 
witches,  all  fuUie  answered  &  confuted  as 
frivolous.  pag.  70./ 

S  s.  ii.  A  request  to  such  readers  as  loath  to  heare 
or  read  filthie  &  bawdie  matters  (which  of 
necessitie  are  here  to  be  inserted)  to  passe 
over  eight  chapters.  pag.  72. 


\  The  fourth  Booke. 

f\y  witchmoongers  opinions  concerning  e- 

^-^     vill  spirits,  how  they  frame  themselves 

in   more    excellent   sort  than    God   made 

us.  Pag.  73. 

Of    bawdie    Incubus    and    Succubus,    and 

whether  the  action  of  venerie  may  be  per- 


formed betweene  witches  and  dive! 
and  when  witches  first  yeelded  to  I 
cubus.  pag.  74. 

Of  the  divels  visible  and  invisible  dealing 
with  witches  in  the  waieof  lecherie.  pag.76. 

That  the  power  of  generation  is  both  out- 
wardlie  and  inwardlie  impeached  by 
witches,  and  of  divers  that  had  their  geni- 
tals taken  from  them  by  witches,  and  by 
the  same  means  againe  restored,     pag.  77. 

Of  bishop  Sylvanus  his  leacherie  opened  & 
covered  agiine,  how  maids  having  yellow 
haire  are  most  combred  with  Incubus,  how 
marled  men  are  bewitched  to  use  other  mens 
wives,  and  to  refuse  their  owne.       pag.  79. 

How  to  procure  the  dissolving  of  bewitched 
love,  also  to  enforce  a  man  (how  proper 
so  ever  he  be)  to  love  an  old  hag  ;  and 
of  a  bawdie  tricke  of  a  priest  in  Gelder- 
land.  pag.  80. 

Of  divers  saincts  and  holie  persons,  which 
were  exceeding  bawdie  and  lecherous, 
and  by  certeine  miraculous  meanes  became 
chast.  pag.  81. 

Certeine  popish  and  magicall  cures,  for  them 
that  are  bewitched  in  their  privities,  p.  82. 

A  strange  cure  doone  to  one  that  was  mo- 
lested with  Incubus.  pag-  83. 

A  confutation  of  all  the  former  follies  touch- 
ing Incubus,  which  by  examples  and 
proofes  of  like  stuffe  is  shewed  to  be  flat 
knaverie,  wherein  the  carnall  copulation 
with  spirits  is  overthrowne.  pag.  85. 

That  Incubus  is  a  naturall  disease,  with 
remedies  for  the  same,  besides  magicall 
cures  herewithall  expressed.  pag.  86. 

The  censure  of  G.  Chaucer,  upon  the  knave- 
rie of  Incubus.  pag.  88. 


1   The  fift  Booke. 

r\^   transformations,    ridiculous   examples 

^-^  brought  by  the  adversaries  for  the  con- 
firmation of  their  foolish  doctrine.  Pag  8g. 

Absurd  reasons  brought  by  Bodin,  &  such 
others,  for  confirmation  of  transforma- 
tions, pag.  93. 

Of  a  man  turned  into  an  asse,  and  returned 
againe  into  a  man  by  one  of  Bodins 
witches :  S.  Augustines  opinion  thereof. 
cap.  _  ^  94. 

A  summarie  of  the  former  fable,  with  a  refu- 
tation thereof,  after  due  examination  of 
the  same.  pag.  97. 

That  the  bodie  of  a  man  cannot  be  turned 
into  the  bcdie  of  a  beast  by  a  witch,  is 
prooved  by  strong  reasons,  scriptures,  and 
authorities.  pag.  99. 

The  witchmongers  objections  concerning 
Nabuchadnez-zar  answered,  &  their  errour 
concerningLycanthropia  confuted,  pag.ioi. 

A  speciall  objection  answered  concerning 
transportations,  with  the  consent  of  diverse 
writers  thereupon.  pag.  103. 

The  witchmongers  objection  concerning  the 
historie  of  Job  answered.  pag.  105. 

What  severall  sortes  of  witches  are  men- 
tioned in  the  scriptures,  &  how  the  word 
witch  is  there  applied.  pag.  109. 


The  Contents. 


XXXI 


H   The  sixt  Booke. 

'X'He  exposition  of  this  Hebrue  word  Cha- 

■'■     saph,  wherin  is  answe/red  the  objection 

conteined  in  Exodus  22.  to  wit:  Thou  shalt 

not  suflfer  a  witch  to  live,  and  of  Simon 

Magus      Acts   8.  pag.  iii. 

The  place  of  Deuteronomie  expounded, 
wherein  are  recited  all  kind  of  witches  ; 
also  their  opinions  confuted,  which  hold 
that  they  can  worke  worke*  such  miracles 
as  are  imputed  unto  them.  pag.  113. 

That  women  have  uted  poisoning  in  all  ages 
more  ihan  men,  &  of  the  inconvenience  of 
poisoning  pag.  116. 

Of  divers  poisoning  practises,  otherwise 
called  vencficia,  committed  in  Italic, 
Genua,  Millen,Wittenberge,  also  how  they 
were  discovered  and  executed,     pag.  119. 

A  great  objection  answered  concerning  this 
kind  of  witchcraft  called  Veneficium. 
pag.  120. 

In  what  kind  of  confections  that  witchcraft, 
which  is  called  Venehcium,  consisteth  : 
of  love  cups,  and  the  same  confuted  by 
poets.  pag.  121. 

It  is  prooved  by  more  credible  writers,  that 
love  cups  rather  ingendrr  death  through 
venome,  than  love  by  art  :  and  with  what 
toies  ttiey  destroie  cattell,  and  procure 
luve.       ...  .  P-.  123- 

John  Bodin  triumphing  against  J.  Wier  is 
overtaken  with  lalse  grecke  &  false  inter- 
pretation thereof.  p.  125. 


If  The  seventh  Booke. 

C\  F  the  Hebrue  woord  Ob,  what  it  signifieth 

^-^  where  it  is  found,  of  Pythonisses  called 
Ventriloque,  who  they  be,  &  what  the  r 
practises  are,  experience  and  examples 
thereof  shewed.  Pag.  126. 

How  the  lewd  practise  of  the  Pythonist  of 
Westwell  came  to  light,  and  by  whome 
she  was  examined  ;  and  that  all  hir  dia- 
bolicall  speach  was  but  ventriloquie  and 
plaine  cousenage,  which  is  prooved  by  hir 
owne  confession.  P^g-  130. 

Bodins  stuffe  concerning  the  Pythonist  of 
Endor,  with  a  true  storie  of  a  counterfeit 
Dutchman.  P^g-  i32- 

Of  the  great  oracle  of  Apollo  the  Pythonist, 
and  how  men  of  all  sorts  have  beene  de- 
ceived, and  that  even  the  apostles  have 
mistaken  the  nature  of  spirits,  with  an  un- 
answerable argument,  that  spirits  can 
take  no  shapes.  pag.  133. 

Why  Apollo  was  called  Pytho  wherof  those 
witches  were  called  Pythonists  :  Gregorie 
his  letter  to  the  divcH.  pag.  136. 

Apollo,  who  was  called  Pytho,  compared  to 
the  Rood  of  grace  :  Gregories  letter  to  the 
divell  cofuted.  p.  137. 

How  diverse  great  clarkes  and  good  authors 
have  beenc  abu.-ed  in  this  matter  of  spirits 
through  false  reports,  and  by  means  of 
their  credulilie  have  published  lies,  which 
are  confuted  by  Aristotle  and  the  scrip- 
tures, pag.  138. 

<  )f  the   witch   of   Endor,    and    whether    she 


accomplished  the  raising  of  Samuel  trulie, 
or  by  deceipt :  the  opinion  of  some  d'vines 
hereupon.  p.  139. 

That   Samuel   was  not   raised   indeed,  and     S  s.  ii.  v. 
how  Bodin  and  all  papists  dote  herin,  and 
that   soules   cannot   be   raised    by  witch- 
craft, pag.  140. 

That  neither  the  divell  nor  Samuel  was 
raised,  but  that  it  was  a  meere  cousenage, 
according  to  the  guise  of  our  Pythonists. 
pag..      .  .  142.     [*i;V] 

The  objection  of  the  witchmongers  concern- 
ing this  plac;  fullie  answered, and  what  cir- 
cumstances are  to  be  considered  for  the  un- 
derstanding of  this  storie,  which  is  plainelie 
opened  from  the  beginning  of  the  28  chapt. 
of  the  I.  Samuel,  to  the  12.  verse,  pag.  143. 

The  12.  13.  &  14.  verses  of  i.  Sam.  28.  ex- 
pounded :  wherein  is  shewed  that  Saule 
was  cousened  and  abused  by  the  witch,  & 
that  Samuel  was  not  raised,  is  prooved  by 
the  witches/  owne  talke.  pag.  146.     S  s.  iii. 

The  residue  of  i.  Sam.  28.  expounded  : 
wherein  is  declared  how  cunninglie  this 
witch  brought  Saule  resolutelie  to  beleeve 
that  she  raised  Samuel,  what  words  are 
used  to  colour  the  cousenage,  &  how  all 
might  also  be  wrought  by  ventriloquie. 
p.  _  148. 

Opinions  of  som";  learned  men,  that  Samuel 
was  indeed  raised,  not  by  the  witches  art 
or  power,  but  by  the  speciall  miracle  of 
God,  that  there  are  no  such  visions  in  these 
our  dales,  and  that  our  witches  cannot  doo 
the  like.  pag.  151. 

Of  vaine  apparitions,  how  people  have  beene 
brought  to  feare  bugs,  which  is  partlie  re- 
formed by  preaching  of  the  gospel,  the 
true  effect  of  Christes  miracles,     pag.  152. 

Witches  miracles  copared  to  Chnsts,  that 
God  is  the  creator  of  al  things,  of  Apollo, 
and  of  his  names  and  portraiture,  pag.  154. 


H   The  eight  Booke. 

np  Ha' miracles  are  ceased.  156. 

-*•      'Ihat  the  gift  of  prophesie  is  ceased. 

Pag.  158. 

That  Oracles  are  ceased.  pag.  160. 

A  tale  written  by  manie  grave  authors,  and 
beleeved  by  manie  wise  men  of  the  divels 
death.  Another  storie  written  by  papists, 
and  beleeved  of  all  catholikes,  approoving 
the  divels  honestie,  conscience,  and  coiir- 
tesie.  pag.  162. 

The  judgments  of  the  ancient  fathers  touch- 
ing oracles,  and  their  abolishment,  and 
that  they  be  now  transferred  from  Delphos 
to  Rome.  p.  164. 

Where  and  wherein  cou^eners,  witches,  and 
prei-sts  were  woont  to  give  oracles,  and  to 
worke  their  feats.  pag.  165. 


If  The  ni?ith  Booke. 

"T^He  Hebrue  word  Kasam  expounded,  and 
•'■  how  farre  a  Christian  may  conjecture 
Pag.  167. 


of  things  to  come. 


XXXll 


The  Contents. 


[•«c] 


[*  doe] 


[*  sic'^ 


Proofes  by  the  old  and  new  testament,  that 
certaine  observations  of  the  weather  are 
lawful!.  pag.  i68. 

That  certeine  observations  are  indifferent, 
certeine  ridiculous,  and  certeine  impious, 
whence  that  cunning  is  derived  of  Apollo, 
and  of  Aruspices.  pag.  169. 

The  predictions  of  soothsaiers  &  lewd 
preests,  the  prognostications  of  astrono- 
mers and  physicians  allowable,  divine 
prophesies  holie  and  good.  pag.  171. 

The  diversitie  of  true  prophets,  of  Urim, 
and  of  the  propheiicall  use  of  the  twelve 
pretious  stones  conteined  therein,  of  the 
divine  voice  called  Eccho.  pag.  172. 

Of  prophesies  conditional!  :  whereof  the  pro- 
phesies in  the  old  testament  dee**  intreat, 
and  by  whom  they  were  published  ;  witch- 
mongers  answers  to  the  objections  against 
witches  supernatural!  actions.       pag.  173. 

What  were  the  miracles  expressed  in  the 
old  testament,  and  what  are  they  in  the 
new  testament:  and  that  we  are  not  now  to 
loolce  for  anie  more  miracles.        pag.  175. 


U  The  tetith  Booke. 

'T'He  interpretation   of  the    Hebrue  word 

-*■      Onen,  of  the  vanitie   of  dreames,  and 

divinations  thereupon.  Pag.  177. 

Of  divme,  natural!,  &  casual!  dreames.  with 
the  differing  causes  and  effects,    pag.  178. 

The  opinion  of  divers  old  writers  touching 
dreames,  and  how  they  varie  in  noting 
the  causes  therof.  p.  179. 

Against  interpretors  of  dreames,  of  the  ordi- 
narie  cause  of  dreames,  Hemingius  his 
opinion  of  diabolicall  dreames,  the  inter- 
pretation of  dreames  cea^ed.        pag.  180./ 

That  neither  witches,  nor  anie  other,  can 
either  by  words  or  herbs,  thrust  into  the 
mind  of  a  sleeping  man,  what  cogitations 
or  dreames  they  list  ;  and  whence  magi- 
cal! dreames  come.  pag.  181. 

How  men  have  beene  bewitched,  cousened 
or  abused  by  dreames  to  dig  and  search 
for  monie.  pag.  182. 

The  art  &  order  to  be  used  in  digging  for 
monie,  revealed  by  dreames,  how  to  pro- 
cure pleasant  dreames,  of  morning  and 
midnight  dreames.  p.  183. 

Sundrie  receipts  &  ointments,  made  and 
used  lor  the  transportation  of  witches,  and 
other  miraculous  effects  :  an  instance 
thereof  reported  and  credited  by  some 
that  are  learned.  pag.  184. 

A  confutation  of  the  former  follies,  as  well 
cocerning  ointments,  dreams,  &c.  as  also 
of  the  assemblie  of  witches,  and  of  their 
consultations  and  bankets  at  sundrie 
places,  and  all  in  dreames.  pag.  185. 

That  most  part  of  prophesies  in  the  old 
testament  were  revealed  in  dreams,  that 
we  are  not  now  to  looke  for  such  revela- 
tions, of  some  who  have  drempt  of  that 
which  hath  come  to  passe,  that  dreames 
proove  contrarie,  NelSuchadnez  zars*  rule 
to  know  a  true  e.\positor  of  dreames. 
pag.  187. 


H  The  eleventh  Booke. 

'X'He  Hebrue  word  Nahas  expounded,  of 
the   art   of  augurie,   who  invented  it, 
how  slovenlie  a  science  it  is:  the  multitude 
of  sacrifices  and  sacrificers  of  the  heathen, 
and  the  causes  thereof.  Pag.  189. 

Of  the  Jewes  sacrifice  to  Moloch,  a  discourse 
thereupon,  and  of  Purgatorie.       pag.  190. 
The  Cambals*  crueltie,  of  popish  sacrifices 
exceeding  in  tyrannie  the  jewes  or  Gen- 
tiles, pag.  igi. 
The  superstition  of  the  heathen  about  the 
element  of  fier,  and  how   it  grew  in  such 
reverence   among  them,   of  their  corrup- 
tions, and  that  they  had  some   inkling  of 
the   godlie   fathers   dooings   in    that    be- 
halfe.                                                   pag.  191. 
Of  the  Romane  sacrifices,  of  the  estimation 
they  had  of  augurie,  of  the  lawe  of  the 
twelve  tables.                                    pag.  192. 
Colleges  of  augurors,  their  office,  their  num- 
ber, the  signification  of  augurie,  that  the 
practisers  of  that  art  were  couseners,  their 
profession,  their  places  of  exercise,  their 
apparell,  their  superstition.           pag.  193. 
The  times  and  seasons  to  exercise  augurie, 
the  maner  and  order  thereof,  of  the  cere- 
monies thereunto  belonging.         pag.  195. 
Upon  what  signes  and  tokens  augurors  did 
prognosticate,   observations   touching  the 
inward  and  outward  parts  of  beasts,  with 
notes  of  beasts  behaviour  in  the  slaughter- 
house,                                                 pag    196. 
A  confutation  of  augurie,  Plato  his  reverend 
opinion  thereof,    of    contrarie   events,    & 
false  predictions.  p.  196. 
The   cousening  art   of  sortilege   or  lotarie, 
practised   especiallie  by  Aegyptian  vaga- 
bonds, of  allowed  lots,  of  Pythagoras  his 
lot,  &c.                                               pag.  197. 
Of  the  Cabalisticall  art,  consisting  of  tradi- 
tions and  unwritten  verities  learned  without 
booke,  and  of  the  division  thereof  cap.  i  gS. 
When,  how,  and  in  what  sort  sacrifices  were 
first   ordained,    and  how  they  were  pro- 
phaned,  and  how  the  pope  corrupteth  the 
sacraments  of  Christ.                       pag.  200. 
Of  the  objects  whereupon  the  augurors  used 
to   prognosticate,  with  certeine  cautions 
and  notes.                                          pag.  201. 
The  division  of  augurie,  persons  acimittable 
into  the  colleges  of  augurie,  of  their  super- 
stition,                                              pag.  202./ 
Of  the  common  peoples  fond  and  supersti- 
tious collections  and  observations,  pag.  203. 
How  old  writers  varie  about  the  matter,  the 
maner,  and  the  meaiies,   whereby  things 
augurificall  are  mooved.                 pag.  205. 
How  ridiculous  an  art  augurie  is,  how  Cato 
mocked   it,    Aristotles  reason   against  it, 
fond  collections  of  augurors,  who  allowed, 
and  who  disallowed  it.                    pag.  206. 
Fond  distinctions  of  the  heathen  writers, con- 
cerning augurie.                                 pag.  208. 
Of  naturall   and   casuall  augurie,    the   one 
allowed, and  the  other  disallowed  pag.  208. 
A  confutation   of  casual  augurie   which   is 
meere  witchcraft,   and   upon  what  uncer- 
teintie   those   divinations    are    grounded, 
pag.  Z09. 


The  Contents. 


xxxiu 


That  figiire-cahters  are  witches,  the  uncer- 
teiiitie  of  their  art,  and  of  their  contradic- 
tions, CorneUus  Agrippas  sentence  against 
judiciall  astrologie.  pag.  210. 

The  subtiltie  of  astrologers  to  mainteine 
the  credit  of  their  art,  why  they  remaiiie 
in  credit,  certeine  impieties  conteined  in 
astrologers  assertions.  _       pag.  212. 

Who  have  power  to  drive  awaie  divels  with 
their  onelie  presence,  who  shall  receive  of 
God  whatsoever  they  aske  in  praier,  who 
shall  obteine  everlasting  life  by  meanes  of 
constellations,  as  nativitie-casters  afifirme. 
pag.  214- 

t  The  twclfc  Booke. 

"yHe    Hebrue    word    Habar    expounded, 
-'-      where  also  the  supposed  secret  force  of 
charmes  and  inchantments  is  shewed,  and 
the  efficacie  of  words  is  diverse  waies  de- 
clared. Pag.  216. 

What  is  forbidden  in  scriptures  concerning 
witchcraft,  of  the  operation  of  words,  the 
superstition  of  the  Cabalists  and  papists, 
who  createth  substances,  to  imitate  God 
in  some  cases  is  presumption,  words  of 
sanctification.  pag.  217. 

What  eflect  &  offense  witches  charmes  bring, 
how  unapt  witches  are,  and  how  unlikelie 
to  worke  those  things  which  they  are 
thought  to  doo,  what  would  follow  if  those 
things  were  true  which  are  laid  to  their 
charge.  pag.  218. 

Why  God  forbad  the  practise  of  witchcraft, 
the  absurditie  of  the  law  of  the  twelve 
tables,  whereupon  their  estimation  in 
miraculous  actions  is  grounded,  of  their 
woonderous  works.  pag.  220. 

An  instance  of  one  arreigned  upon  the  law 
of  the  twelve  tables,  whereby  the  said  law 
is  prooved  ridiculous,  of  two  witches  that 
could  doo  woonders.  pag.  221. 

Lawes  provided  for  the  punishment  of  such 
witches  as  worke  miracles,  whereof  some 
are  mentioned,  and  of  certeine  popish 
lawes  published  against  them.      pag.  222. 

Poetical  authorities  commonlie  alledged  by 
witchmongers,  for  the  proofe  of  witches 
miraculous  actions,  and  for  confirmation 
of  their  supernaturall  power.         pag.  223. 

Poetrie  and  poperie  compared  in  inchant- 
ments,popish  witchmongers  have  more  ad- 
vantage herein  than  protestants.  pag.  229. 

Popish  periapts,  amulets  &  charmes,  agnus 
Dei,  a  wastcote  of  proofe,  a  charme  for  the 
falling  evil!,  a  writing  brought  to  S.  Leo 
from  heaven  by  an  angell,  the  vertues 
of  S.  Saviors  epistle,  a  charme  against 
theeves,  a  writing  found  in  Christs  wounds, 
of  the  crosse,  &c.  P^g-  230. 

H  A  charme  against  shot,  or  a  wastcote  of 
proofe.  Against  the  falling  evill,  p.  231. 
A  popish  periapt  or  charme,  which  must 
never  be  said,  but  carried  about  one, 
against  theeves.  Another  amulet,  pag.  233. 
A  papisticall  charme.  A  charme  found  in 
the  ca/non  of  the  masse.  Other  papisticall 
charmes.  pag.  234.  A  charme  of  the  holie 
Crosse,  pag.  235.  A  charme  taken  out  of 
the  Primer.  pag.  236. 


How  to  make  holie  water,  and  the  vertues 
thereof,  S.  Rufins  charme,  of  the  wearuig 
&  bearing  of  the  name  of  Jesus,  that  the 
sacrament  of  confession  &  the  eucharist 
is  of  as  much  efficacie  as  other  charmes, 
and  magnified  by  L.  Vairus.  pag.  237, 

Of  the  noble  balme  used  by  Moses,  apishlie 
counterfeited  in  the  church  of  Rome. 
pag.  _  238. 

The  opinion  of  Ferrarius  touching  charmes, 
periapts,  appensions,  amulets,  &c.  Of 
Homericall  medicines,  of  constant  opinion, 
and  the  effects  thereof.  pag.  239. 

Of  the  effects  of  amulets,  the  drift  of  Arge- 
rius  Ferrarius  in  the  commendation  of 
charmes,  &c  :  foure  sorts  of  Homericall 
medicines,  and  the  choice  thereof;  of 
imagination.  pag.  241. 

Choice  of  charmes  against  the  falling  evill, 
the  biting  of  a  mad  dog,  the  stinging  of  a 
scorpion,  the  toothach,  for  a  woman  in 
travell,  for  the  kings  evill,  to  get  a  thorne 
out  of  any  member,  or  a  bone  out  of  ones 
throte,  charmes  to  be  said  fasting,  or  at 
the  gathering  of  hearbs,  for  sore  eies,  to 
open  locks,  against  spirits,  for  the  bots 
in  a  horsse,  and  speciallie  for  the  Duke  of 
Albas  horsse,  for  sowre  wines,  &c.  pag.  242. 

If  For  the  faUing  evill.  pa.  242.  Against 
the  biting  of  a  mad  dog.  pag.  243.  Against 
the  biting  of  a  scorpion.  Against  the 
toothach.  A  charme  to  release  a  woman 
in  travell.  To  heale  the  Ivings  or  Queenes 
evill,  or  anie  other  sorenesse  in  the  throte. 
A  charme  read  in  the  Romish  church, 
upon  saint  Blazes  daie,  that  will  fetch  a 
thorne  out  of  anie  place  of  ones  bodie,  a 
bone  out  of  the  throte,  &c  ;  Lect.  3.  pag. 
244.  A  charme  for  the  headach.  A 
charme  to  be  said  ech  morning  by  a 
witch  fasting,  or  at  least  before  she  go 
abroad.  Another  charme  that  witches  use 
at  the  gathering  of  their  medicinable 
hearbs.  An  old  womans  charme,  wher- 
with  she  did  much  good  in  the  countrie, 
and  grew  famous  thereby,  pag.  245.  An- 
other like  charme.  A  charme  to  open 
locks.  A  charme  to  drive  awaie  spirits 
that  haunt  anie  house,  pag.  246.  A  prettie 
charme  or  conclusion  for  one  possessed. 
Another  for  the  same  purpose.  Another 
to  the  same  effect.  Another  charme  or 
witchcraft  for  the  same.  pag.  247.  A 
charme  for  the  bots  in  a  horsse.  pag.  248. 
A  charme  against  vineger.  pa.  249. 

The  inchanting  of  serpents  &  snakes,  objec- 
tions answered  concerning  the  same  ;  fond 
reasons  whie  charmes  take  effect  therein, 
Mahomets  pigeon,  miracles  wrought  by 
an  Asse  at  Memphis  in  Aegypt,  popish 
charmes  against  serpents,  of  miracle- 
-workers,  the  taming  of  snakes,  Bodins  lie 
of  snakes.  pag.  249. 

Charmes  to  carrie  water  in  a  sive,  to  know 
what  is  spoken  of  us  behind  our  backs, 
for  bleare  eies,  to  make  seeds  to  growe 
well,  of  images  made  of  wax,  to  be  rid  of 
a  witch,  to  hang  hir  up,  notable  authori-  S  g.  iiii.  y. 
ties  against  waxen  images,  a  storie  be- 
wraieng  the  knaverie  of  waxen  images, 
pag.  256 

t 


XXXIV 


TJie   Contents. 


f  A  charme  teaching  how  to  hurt  whom  you 
list  with  images  of  wax,  &c.  pag.  257. 

Sundrie  sorts  of  charmes  tending  to  divrrse 
purposes,  and  first,  certeine  charmes  to 
make  taciturnitie  in  tortures.  pag.  259. 
1[  Counter  charmes  against  these  and  all 
other  witchcrafts,  in  the  saieng  also 
whereof  witches  are  vexed,  &c.  A  charme 
for  the  choine  cough.  For  corporall  or 
spirituall  rest,  Charmes  to  find  out  a 
[Ss.  v.]  theefe.  pag.  260.  Another/  waie  to  find 
out  a  theefe  that  hath  stolne  any  thing 
from  you.  pag.  261.  To  put  out  the 
theeves  eie.  Another  waie  to  find  out  a 
theefe.  pag.  262.  A  charme  to  find  out 
or  spoile  a  theefe.  S.  Adelberts  cursse  or 
charme  against  theeves.  pag  263.  Another 
inchantment.  P^g.  266. 

A  charme  or  experiment  to  find  out  a  witch, 
pag.  266. 

^  To  spoile  a  theefe,  a  witch,  or  any  other 
enimie.  and  to  be  delivered  from  the  evill. 
pag.  269.  A  notable  charme  or  medicine 
to  pull  out  an  arrowhead,  or  any  such 
thing  that  sticketh  in  the  flesh  or  bones, 
and  cannot  otherwise  be  had  out.  Charmes 
[Ss.  V.  v.]  against  a  quotidian  ague.  For  all  maner 
of  agues  intermittant.  Periapts,  charac- 
ters, &c  :  for  agues,  and  to  cure  all  dis- 
eases, and  to  deliver  from  all  evill.  p.  270. 
More  charmes  for  agues,  pag.  271.  For  a 
bloudie  fluxe,  or  rather  an  issue  of  bloud. 
Cures  CO  mmensed  and  finished  by  witch- 
craft, pa,  273.  Another  witchcraft  or 
knaverie,  practised  by  the  same  surgion. 
pag.  275.  Another  experiment  for  one 
bewitched.  Otherwise.  A  knacke  to 
know  whether  you  be  bewitched,  or  no, 
&c.  pag.  276. 

That  one  witchcraft  may  lawfullie  meete 
with  another.  pag.  277. 

Who  are  privileged  from  witches,  what 
bodies  are  aptest  to  be  bewitched,  or  to  be 
witches,  why  women  are  rather  witches 
than  men,  and  what  they  are.  pag.  277. 
What  miracles  witchmongers  report  to  have 
been  done  by  witches  words  &c  :  contra- 
dictions of  witchmongers  among  them- 
selves, how  beasts  are  cured  hereby,  of 
bewitjhed  butter,  a  charme  against 
witches,  &  a  counter  charme,  the  effect  of 
charmes  and  words  prooved  by  L.  Vairus 
to  be  woonderfull.  pag.  279. 

%  A  charme  to  find  hir  that  bewitched  your 
kine.  Another,  for  all  that  have  bewitched 
any  kind  of  cattell.  p.  281.  A  speciall 
charme  to  preserve  all  cattell  from  witi  h- 
craft.  pag.  2S2. 

Lawfull  charmes,  rather  medicinable  cures 
for    diseased    cattell.        The    charme    of 
charmes,  and  the  power  thereof,  pag.  283. 
1[  The    charme    of    charmes.       Otherwise, 
pag.  284. 

A  confutation  of  the  force  and  vertue  falselie 
ascribed  to  charmes  and  amulets,  by  the 
authorities  of  ancient  writers,  both  divines 
and  physicians.  pag.  285. 

If  The  xiii.  Booke. 

He   signification   of   the   Hebrue    word 
Hartumim,  where    it   is  found  written 


T 


in  the  scriptures,  and  how  it  is  diverslie 
translated  :  whereby  the  objection  of 
Pharaos  magicians  is  afterward  answered 
in  this  booke  ;  also  of  naturall  magicke 
not  evill  in  it  selfe.  Pag.  287. 

How  the  philosophers  in  times  past  travelled 
for  the  knowledge  of  naturall  magicke,  of 
Salomons  knowledge  therein,  who  is  to  be 
called   a   naturall   magician,   a   distinctio 
therof,  and  why  it  is  condemned  for  witch- 
craft, pag.  288. 
What  secrets  doo  lie   hidden,   and  what  is 
taught   in   naturall   magicke,    how    Gods 
glorie  is  magnified  therein,  and  that  it  is 
nothing  but  the  worke  of  nature,  pag. 290. 
What  strange  things  are  brought  to  passe  by 
naturall  magicke.  P^g'  291. 
The   incredible   operation   of  waters,    both 
standing   and   running  ;     of  wels,    lakes, 
rivers,  and  of  their  woonderfull   effects. 
pag.  292. 
The  vertues  and  qualities  of  sundrie  pre- 
tious  stones,  of  cousening  Lapidaries,  &c. 
pag.                                                     _         293. 
Whence  the   pretious   stones  receive   their 
operations,   how    curious   Magicians   use 
them,  and  of  their/  seales.               pag.  297. 
The  sympathie  and  antipathic  of  naturall 
and   elementarie  bodies  declared  by   di- 
verse  examples  of  beasts,  birds,   plants, 
&c.                                                      pag.  301. 
The  former  matter  prooved  by  manie  exam- 
ples of  the  living  and  the  dead.     pag.  303. 
The   bewitching   venome   conteined  in   the 
bodie  of  an  harlot,  how  hir  eie,  hir  toong, 
hir  beautie  and  behavior  bewitcheth  some 
men  :  of  bones  and  homes  yeelding  great 
vertue.                                                pag.  304. 
Two  notorious  woonders  and  yet  not  mar- 
velled at.                                            pag.  305. 
Of    illusions,    confederacies,   and    legierde- 
maine,  and  how  they  may  be  well  or  ill 
used.                                                   pag.  307. 
Of  private  confederacie,  and  of  Brandons 
pigeon.                            _                   pag.  308. 
Of  publike    confederacie,   and   whereof   it 
consisteth.                                          pag.  309. 
How  men  have  beene  abused  with  words  of 
equivocation,  with  sundrie  examples  there- 
of,                                                       pag.  309. 
How  some  are  abused  with  naturall  magike, 
and  sundrie    examples  therof  when  illu- 
sion is  added  thereunto,  of  Jacobs  pied 
sheepe,  and  of  a  blacke  Moore,    pag.  311. 
The   opinion  of  witchmongers,   that  divels 
can  create  bodies,  &  of  Pharaos  magicians, 
pag.  312. 
How  to  produce  or  make  monsters  by  art 
magike,     and    why    Pharaos     magicians 
could  not  make  lice.                          pa.  313. 
That  great  matters  may  be  wrought  by  this 
art,  when  princes  esteeme  and  mainteine 
it  :    of  divers    woonderfull    experiments, 
and  of  strange  conclusions  in  glasses,  of 
the  art  perspective,  &c.                  pag.  315. 
A   comparison   betwixt  Pharaos   magicians 
and  our  witches,  and  how  their  cunning 
consisted  in  juggling  knacks.        pag.  317. 
That  the  serpents  and  frogs  were  trulie  pre- 
sented, and  the  water  poisoned  indeed  by 
Jannes  and  Jambres,  of  false  prophets,  and 
of  their  miracles,  of  Balams  asse.  pag.  318 


The  Contents. 


XXXV 


The  art  of  juggling  discovered,  and  in 
what  points  it  dooth  principallie  consist, 
pag.  321. 

Of  the  ball,  and  the  manner  of  legierde- 
maine  therwith,  also  notable  feats  with 
one  or  diverse  balles.  pag.  322. 

1[  To  make  a  little  ball  swell  in  your  hand 
till  it  be  verie  great,  p.  323.  To  con- 
sume (or  rather  to  conveie)  one  or  manie 
balles  into  nothing,  pag.  324.  How  to  rap 
a  wag  upon  the  knuckles-  pag.  324. 

Of  conveiance  of  monie.  pag.  324. 

%  To  conveie  monie  out  of  one  of  your 
hands  into  the  other  by  legierdemaine. 
pag.  325.  To  convert  or  transubstantiate 
monie  nito  counters,  or  counters  into 
monie.  pag.  325.  To  put  one  testor  inte 
one  hand,  and  an  other  into  the  other 
hand,  and  with  words  to  bring  them  to- 
gither.  pag.  325.  To  put  one  testor  into  a 
strangers  hand,  and  another  into  your 
owne,  and  to  conveie  both  into  the 
strangers  hand  with  words,  pag.  326.  How 
to  doo  the  same  or  the  like  feat  otherwise. 
pa.  326.  To  throwe  a  peece  of  monie 
awaie,  and  to  find  it  againe  where  you 
list.  pag.  326.  With  words  to  make  a 
groat  or  a  testor  to  leape  out  of  a  pot,  or 
to  run  alongst  upon  a  table,  pag.  327.  To 
make  a  groat  or  a  testor  to  sinke  through 
a  table,  and  to  vanish  out  of  a  handkercher 
verie  strangelie.  pag.  327. 

A  notable  tricke  to  transforme  a  counter  to  a 
groat.  pag.  328. 

An  excellent  feat,  to  make  a  two  penie  peece 
lie  plaine  in  the  palme  of  your  hand,  and 
to  be  passed  from  thence  when  you  list, 
pag.  _  329. 

1[  To  conveie  a  testor  out  of  ones  hand  that 
holdeth  it  fast.  pag.  329.  To  throwe  a 
peece  of  monie  into  a  deepe  pond,  and  to 
fetch  it  againe  from  whence  you  list, 
pag.       _  _   _  _  330./ 

To  conveie  one  shilling  being  in  one  hand 
into  an  other,  holding  your  armes  abroad 
like  a  rood.  pag.  330.  How  to  rap  a  wag 
on  the  knuckles.  pag-  33°. 

To  transforme  anie  one  small  thing  into  anie 
other  forme  by  folding  of  paper,  pag.  331. 

Of  cards,  with  good  cautions  how  to  avoid 
cousenage  therein  :  speciall  rules  to  con- 
veie and  handle  the  cards,  and  the  maner 
and  order  how  to  accomplish  all  difficult 
and    strange    things    wrought    by  cards. 

„pag.  .  331- 

Tl  How  to  deliver  out  foure  aces,  and  to  con- 
vert them  into  foure  knaves,  pag.  333.  How 
to  tell  one  what  card  he  seeth  in  the  bot- 
tome,  when  the  same  card  is  shuffled  into 
the  stocke.  pag.  334.  An  other  waie  to  doo 
the  same,  having  your  selfe  indeed  never 
seene  the  card.  pag.  334.  To  tell  one  with- 
out confederacie  what  card  he  thinketh. 
pag-  334- 

How  to  tell  what  card  anie  man  thinketh, 
how  to  conveie  the  same  into  a  kernell  of 
a  nut  or  cheristone,  &c  :  and  the  same 
againe  into  ones  pocket  :  how  to  make  one 
drawe  the  same  or  anie  card  you  list,  and 
all  under  one  devise.  pag.  335. 

Of  fast   or   loose,  how  to  knit  a  hard  knot 


upon  a   handkercher,    and  to   undoo  the 
same  with  words.  p.  336. 

H  A  notable  feat  of  fast  or  loose,  namelie,  to 
pull  three  headstones  from  off  a  cird, 
while  you  hold  fast  the  ends  thereof,  with- 
out remooving  of  your  hand.  pag.  337. 
Juggling  knacks  by  confederacie,  and  how 
to  know  whether  one  cast  crosse  or  pile  by 
the  ringing.  pag.  338. 

H  To  make  a  shoale  of  goslings  drawe  a  tim- 
ber log.  pag.  338.  To  make  a  pot  or  anie 
such  thing  standmg  fast  on  the  cupboord, 
to  fall  downe  thense  by  vertue  of  words, 
pag.  338.  To*  one  danse  naked,  pag.  339.  ["make] 
To  transforme  or  alter  the  colour  of  ones 
cap  or  hat.  pag.  339.  How  to  tell  where  a 
stoUen  horsse  is  become.  pag.  339. 

Boxes  to  alter  one  graine  into  another,  or  to 
consume  the  graine  or  come  to  nothing, 
pag.  340- 

*\  How  to  conveie  (with  words  or  charmes) 
the  come  conteined  in  one  boxe  into  an 
other,  pag.  340.  Of  an  other  boxe  to  con- 
vert wheat  into  flower  with  words,  &c. 
pag.  341.  Of  diverse  petie  juggling  knacks, 
pag.  341- 

To  burne  a  thred,  and  to  make  it  whole 
againe  with  the  ashes  thereof.  pag.  341. 
H  To  cut  a  lace  asunder  in  the  middest,  and 
to  make  it  whole  againe.  pag.  342.  How 
to  pull  laces  innumerable  out  of  your 
mouth,  of  what  colour  or  length  you  list, 
and  never  anie  thing  seene  to  be  therein, 
pag.  _  343- 

How  to  make  a  booke,  wherein  you  shall 
shew  everie  leafe  therein  to  be  white, 
blacke,  blew,  red,  yellow,  greene,  &c. 
pag.  343- 

Desperate  or  dangerous  juggling  knacks, 
wherin  the  simple  are  made  to  thinke, 
that  a  seelie  juggler  with  words  can  hurt 
and  hclpe,  kill  and  revive  anie  creature 
at  his  pleasure:  and  first  to  kill  anie  [Ss.  vi.] 
kind  of  puUen,  and  to  give  it  life  againe. 
pag.  346- 

H  To  eate  a  knife,  and  to  fetch  it  out  of  anie 
other  place,  pag.  346.  To  thrust  a  bodkin 
into  your  head  without  hurt.  pag.  347.  To 
thrust  a  bodkin  through  your  toong,  and 
a  knife  through  your  arme:  a  piltiful  sight, 
without  hurt  or  danger,  pag.  347.  To 
thrust  a  peece  of  lead  into  one  eie,  and  to 
drive  it  about  (with  a  sticke)  betweene  the 
skin  and  flesh  of  the  forehead,  untill  it  be 
brought  to  the  other  eie,  and  there  thrust 
out.  pag.  348.  To  cut  halfe  your  nose 
asunder,  and  to  heale  it  againe  presentlie 
without  anie  salve.  pag.  348  / 

To  put  a  ring  through  your  cheeke.  pag.  348.  [Ss  vi.  v.] 
To  cut  off  ones  head,  and  to  laie  it  in  a 
platter,  &c  :  which  the  juglers  call  the 
decollation  of  John  Baptist,  pag.  349.  To 
thrust  a  dagger  or  bodkin  in  your  guts 
verie  strangelie,  and  to  recover  immediat- 
lie.  pag.  350.  To  draw  a  cord  through 
your  nose,  mouth  or  hand,  so  sensiblie  as  it 
is  wonderfuU  to  see.  pag.  351. 

The  conclusion  wherein  the  reader  is  referred 
to  certeine  patterns  of  instruments  where- 
with diverse  feats  here  specified  are  to  be 
executed.  pag.  3Si- 


XXX  VI 


TJie  Contents. 


O' 


'\  The  xiiii.  Booke. 

^F  the  art  of  Alqumysterie,  of  their  woords 
of  art  and  devises  to  bleare  mens  eies, 
and  to  procure  credit  to  their  profession, 
Pag.  353- 

[S  s.  iii.]  The  Alcumysters  drift,  the  Chanons  yeomans 
tale,  of  alcumystical  stones  and  waters, 
pag.  355- 

Of  a  yeoman  of  the  countrie  cousened  by  an 
Alcumyst.  pag.  357- 

A  certeine  king  abused  by  an  Alcumyst, 
and  of  the  kings  foole  a  pretie  jest, 
pag.  360- 

A  notable  storie  written  by  Erasmus  of  two 
Alcumysts,  also  of  longation  and  curtation. 
pag.  361- 

The  opinion  of  diverse  learned  men  touching 
the  follie  of  Alcumystrie.  pag.  368. 

That  vaine  and  deceitfuU  hope  is  a  great 
cause  why  men  are  seduced  by  this  allur- 
ing art,  and  that  there  labours  therein  are 
bootelesse,  &c.  pag.  371- 

A  continuation  of  the  former  matter,  with  a 
conclusion  of  the  same.  p.  372- 


H  The  XV.  Booke. 

'y  He  e.xposition  of  lidoni,  and  where  it  is 
-'■  found,  whereby  the  whole  art  of  conjur- 
ation is  deciphered.  Pag.  376. 

An  inventarie  of  the  names,  shapes,  powers, 
governement,  and  effects  of  divels  and 
spirits,  of  their  severall  segniorities  and 
degrees  :  a  strange  discourse  woorth  the 
reading.  p.  377- 

The  houres  wherein  principall  divels  may  be 
bound  ;  to  wit,  raised  and  restrained  from 
dooing  of  hurt.  p.  393. 

The  forme  of  adjuring  or  citing  of  the  spuits 
aforesaid  to  arise  &  appeare.       page.  393. 

A  confutation  of  the  manifold  vanities  con- 
teined  in  the  precedent  chapters,  speciallie 
of  commanding  of  divels.  pag.  396. 

The  names  of  the  pl.-inets,  their  characters, 
togither  with  the  twelve  signes  of  the 
zodiake,  their  dispositions,  aspects,  and 
government,  with  other  observations, 
pag.  _  397- 

H  The  twelve  signes  of  the  zodiake,  their 
characters  and  denominations,  &c.  pag. 
397.  Their  dispositions  or  inclinations.  397. 
The  disposition  of  the  planets,  pag.  398. 
The  aspects  of  the  planets.  398.  How  the 
dale  is  divided  or  distinguished.  398.  The 
division  of  the  dale,  and  the  planetarie 
regiment,  pag.  399.  The  division  of  the 
night,  and  the  planetarie  regiment, 
pag.  399- 

The  characters  of  the  angels  of  the  seven 
dales,  with  their  names  :  of  figures,  seales 
and  periapts.  P^g-  4oo. 

An  experiment  of  the  dead.  P-ig-  4oi. 

A  licence  for  Sibylla  to  go  and  come  by  at 

all  times.  pag.  407. 

To   know   of  treasure  hidden  in  the  earth. 

pag.    _  _  408. 

H  This  is  the  waie  to  go  invisible  by  these 

three  sisters  of  fairies.  408. 


An   experiment  of  Citrael,  &c  :  aiigeli  diei 
dotninici.  P^g-  4fO- 

U  The  seven  angels  of  the  seven  dales,  with 
the  praier  called /?r^/«rt  litigme.  pag.  410. 
How  to  inclose  a  spirit  in  a  christall  stone, 
pag.  411/ 

A  figure  or  typeproportionall,  shewing  what 
forme  must  be  observed  and  kept,  in  mak- 
ing the  figure  whereby  the  former  secret 
of  inclosing  a  spirit  in  christall  is  to  be  ac- 
complished, &c.  pag.  414. 
An  experiment  of  Bealphares.  pag.  415. 
^  The  twoo  and  twentieth  Psalme.  pag.  416. 
This  psalme  also  following,  being  the  fiftie 
one  psalme,  must  be  said  three  times  over, 
&c.  pag.  416. 
To  bind  the  spirit  Bealphares,  and  to   lose 
him  againe.  pag.  418- 
^  A  licence  for  the  spirit  to  depart,  pag.  419. 
A  type  or  figure  of  the  circle  for  the  maister 
and  his  fellowes  to  sit  in,  shewing  how  & 
after   what   fashion   it   should   be    made, 
pag.  420- 
The  making  of  the  holie  water         pag.  421. 
TI  To  the  water  sale  also  as  followeth.  pag. 
421.     Then  take  the  salt  in  thy  hand,  and 
sale  putting  it  into  the   water,   making  in 
the  maner  of  a  crosse.   pag.  421.     Then 
sprinkle  upon  anie  thing,  and  sale  as  fol- 
loweth.                                               pag.  422. 
To  make  a  spirit  to  appeare  in  a  christall. 
pag.      _  422. 
An  experiment  of  the  dead.               pag.  423. 
If  Now  the  Pater  noster,   Ave,  and   Credo 
must  be  said,  and  then  the  praier  imme- 
diatlie  following.                                  p.  425. 
A  bond  to  bind  him  to  thee,  and  to  thy  N. 
as  followeth.                                      pag.  425. 
^  This  bod  as  followeth,  is  to  call  him  into 
your  christall  stone,   or  glasse,   &.C.  pag. 
428.      Then  being   appeared,    sale   these 
words  following,  pag.  429.     A  licence  to 
depart.                                                   pag.  429. 
When  to  taike  with  spirits,  and  to  have  true 
answers  to  find  out  a  theefe.          pag.  430. 
•J  To  speake  with  spirits.                   pag.  430. 
A    confutation    of    conjuration,    especiallie 
of  the  raising,  binding  and  dismissing  of 
the  divell,   of  going  invisible   and   other 
lewd  practises.                                  pag.  430. 
A  comparison  betweene  popish  exorcists  and 
other     conjurors,    a    popish    conjuration 
published    by    a    great     doctor    of     the 
Romish  church,    his  rules    and   cautions, 
pag.  433- 
A  late  experiment,  or  cousening  conjuration 
practised  at  Orleance  by  the  Franciscane 
Friers,    how    it    was    detected,    and   the 
judgement   against  the    authors   of    that 
comedie.                       _                      pag.  435. 
Who  may  be  conjurors  in  the  Romish  church 
besides  priests,  a  ridiculous  definition  of 
superstition,  what  words  are  to  be  used 
and  not  used   in   exorcismes,  rebaptisme 
allowed,  it  is  lawful!  to  conjure  any  thing, 
differences  betweene  holie  water  and  con- 
juration,                                            pag.  438. 
The  seven  reasons  why  some  are  not  rid  of 
the  divell  with  all  their  popish  conjura- 
tions, why  there  were  no  cojurors  in  the 
primitive  church,  and   why  the  divell  is 


The  Contents. 


xxxvu 


not  so  soone  cast  out  of  the  bewitched  as 
of  the  possessed.  _  pag.  441. 

Other  grosse  absurdities  of  witchmongers  in 
this  matter  of  conjurations.  pag.  443. 

Certaine  conjurations  taken  out  of  the  pon- 
tificall  and  out  of  the  missall.         pag.  444. 
11  A  conjuration  written  in  the  masse  booke. 
Fol.  I.     pag.  445.     Oremus.  pag.  445. 

That  popish  priests  leave  nothing  uncon- 
jured,  a  forme  of  exorcisme  for  incense, 
pag.  446. 

The  rules  and  lawes  of  popish  E.xorcists  and 
other  conjurors  all  one,  with  a  confutation 
of  their  whole  power,  how  S.  Martine  con- 
jured the  divell.  _  pag.  447. 
That   it  is  a  shame  for  papists  to  beleeve 
other  conjurors  dooings,  their  owne  being 
of  so  litle  force,  Hippocrates  his  opinion 
herein.                                           _    pag.  450./ 
How  conjurors  have  beguiled  witches,  what 
bookes  they  carie  about  to  procure  credit 
to   their   art,    wicked    assertions    against 
Moses  and  Joseph.  pag.  451. 
All  magicall  arts  confuted  by  an  argument 
concerning  Nero,  what  Cornelius  Agrippa 
and  Caroius  Gallus  have  left  written  ther- 
of,  and  prooved  by  e.xperience.      pag.  452. 
Of  Salomons  conj  urations,  and  of  the  opinion 
conceived   of   his   cunning    and    practise 
therein.  pag.  454. 
Lessons  read  in  all  churches,  where  the  pope 
hath  authoritie,  on  Saint  Margarets  dale, 
translated   into   English  word   for  word, 
pag.  455- 
A   delicate   storie   of  a   Lombard,  who   by 
saint    jMargarets    example    would    needs 
fight  with  a  reall  divell.                  pag.  457. 
The   storie  of  S.   Margaret  prooved  to  be 
both   ridiculous   and    impious    in    everie 
point.                                                   pag.  459. 
A   pleasant    miracle  wrought   by   a  popish 
preest.                                                 pag.  460. 
The  former  miracle  confuted,  with  a  strange 
storie  of  S.  Lucie.           _                 pag   461. 
Of  visions,  noises,  apparitions,  and  imagined 
sounds,  and  of  other  illusions,  of  wander- 
ing soules  :   with  a  confutation   thereof 
pag.                                                    _  461. 
Cardanus  opinion   of  strange   noises,    how 
counterfet  visions  grow  to  be  credited,  of 
popish  appeerances,    of   pope   Boniface, 
pag.  464. 
Of  the  noise  or  sound  of  eccho,  of  one  that 
narrowlie  escaped  drowning  thereby  &c. 
pag           .        .                         .  465- 
Of  Theurgie,  with  a  confutation  therof,  a 
letter  sent  to  me  concerning  these  matters, 
pag.  466. 
U  The  copie  of  a  letter  sent  unto  me  R.  S. 
by  T.  E.   Maister  of  art,    and  practiser 
both  of  physicke,  and  also  in  times  past, 
of  certeine  vaine  sciences  ;  now  condemned 
to  die  for  the  same  :  wherein   he  openeth 
the  truth  touching  these  deceits,  pag.  467. 


II  The  xvi.  Booke. 

A   Conclusion,  in  maner  of  an  epilog,  re- 

•'^     peating  manie  of  the  former  absurdities 

of    witchmongers    conceipts,  confutations 


thereof,  and  of  the  authoritie  of  James 
Sprenger  and  Henry  Institor  inquisitors 
and  compilers  of  M.  Mai.  Pa.  470. 

By  what  meanes  the  common  people  have 
beene  made  beleeve  in  the  miraculous 
works  of  witches,  a'  definition  of  witch- 
craft, and  a  description  thereof,     pag.  471. 

Reasons  to  proove  that  words  and  characters 
are  but  babies,  and  that  witches  cannot  doo 
such  things  as  the  multitude  supposeth 
they  can,  their  greatest  woonders  prooved 
trifles,  of  a  yoong  gentleman  cousened. 
pag.  .  473- 

Of  one  that  was  so  bewitched  that  he  could 
read  no  scriptures  but  canonicall,  of  a 
divell  that  could  speake  no  Latine,  a 
proofe  that  witchcraft  is  flat  cousenage. 
pag.     _  _  _  476. 

Of  the  divination  by  the  sive  &  sheeres,  and 

by   the   booke   and   key,    Hemingius   his    [Ssvii.v.] 

opinion  thereof  confuted,  a  bable  to  know 

what    is   a   clocke,    of    certeine     jugling 

knacks,   manifold    reasons    for    the    over- 

throwe  of  witches  and  conjurors,  and  their 

cousenages,  of  the  divels  transformations, 

of  Ferrum  candeiis,  &^c.  pag.  477. 

How  the  divell  preached  good  doctrine  in  the 
shape  of  a  preest,  how  he  was  discovered, 
and  that  it  is  a  shame  (after  confutation  of 
the  greater  witchcrafts)  for  anie  man  to 
give  credit  to  the  lesser  points  thereof, 
pag.        ...  .  481- 

A  conclusion  against  witchcraft,  in  maner 
and  forme  of  an  Induction.  pag.  483. 

Of  naturall  witchcraft  or  fascination,  pag. 4S4. 

Of  inchanting  or  bewitching  eies.  pag.  485./ 

Of  naturall  witchcraft  for  love,  &c.   pag.  487.     [S  s.  viii.] 


A   Discourse  upon   divels  and  spirits,  and 

•'"*■  first  of  philosophers  opinions,  also  the 
maner  of  their  reasoning  hereupon,  and 
the  same  confuted.  Pag.  489. 

Mine  owne  opinion  concerning  this  argu- 
ment,to  the  disproofe  of  some  writers  here- 
upon, pag.  491. 

The  opinion  of  Psellus  touching  spirits,  of 
their  severall  orders,  and  a  confutation  of 
his  errors  therein.  pag.  492. 

More  absurd  assertions  of  Psellus  and  such 
others,  concerning  the  actions  and  passions 
of  spirits,  his  definition  of  them,  and  of 
his  experience  therein.     "  pag.  495. 

The  opinion  of  Fascius  Cardanus  touching 
spirits,  and  of  his  familiar  divell.   pag.  497. 

The  opinion  of  Plato  concerning  spirits, 
divels  and  angels,  what  sacrifices  they 
like  best,  what  they  feare,  and  of  Socrates 
his  familiar  divell.  pag.  498. 

Platos  nine  orders  of  spirits  and  angels, 
Dionysius  his  division  thereof  not  much 
differing  from  the  same,  all  disprooved  by 
learned  divines.  pag.  500. 

The  commensementofdivelsfondlie gathered 
out  of  the  14.  of  Isaie,  of  Lucifer  and  of 
his  fall,  the  Cabalists  the  Thalmudists 
and  Schoolemens  opinions  of  the  creation 
of  angels.  pag.  501. 

Of  the  cotention  betweene  the  Greeke  and 


XXXVUl 


The  Contents. 


Latine  church  touching  the  fall  of  angels, 

the    variance  among    papists    themselves 

[S  s  viii.  v.]        herein,  a  conflict  betweene  Michael  and 

Lucifer.  pag.  503. 

Where  the  battell  betweene  Michael  and 
Lucifer  was  fought,  how  long  it  continued, 
and  of  their  power,  how  fondlie  papists 
and  infidels  write  of  them,  and  how  rever- 
entlie  Christians  ought  to  thinke  of  them, 
p.  .  504- 

Whether  they  became  divels  which  being 
angels  kept  not  their  vocation,  in  Jude 
and  Peter ;  of  the  fond  opinions  of  the 
Rabbms  touching  spirits  and  bugs,  with  a 
confutation  thereof.  P^g-  5o6. 

That  the  divels  assaults  are  spirituall  and 
not  temporall,  and  how  grosselie  some 
understand  those  parts  of  the  scripture, 
pag.  _  _      508. 

The  equivocation  of  this  word  spirit,  how 
diverslie  it  is  taken  in  the  scriptures, where 
(by  the  waie)  is  taught  that  the  scripture 
is  not  alwaies  literallie  to  be  interpreted, 
nor  yet  allegoricallie  to  be  understood, 
pa.  509. 

That  it  pleased  God  to  manifest  the  power 
of  his  Sonne  and  not  of  witches  by  mira- 
cles, pag.  512. 

Of  the  possessed  with  devils.        _     pag.  513. 

That  we  being  not  throughlie  informed  of 
the  nature  of  divels  and  spirits,  must 
satisfie  our  selves  with  that  which  is  di- 
livered  us  in  the  scriptures  touching  the 
same,  how  this  word  divell  is  to  be  under- 
stood both  in  the  singular  &  plurall  num- 
ber, of  the  spirit  of  God  and  the  spirit  of 
the  divell, of  tame  spirits,ofAhab  pag.  154. 

Whether  spirits  and  soules  can  assume 
bodies,  and  of  their  creation  and  substance, 
wherein  writers  doo  extreamelie  contend 
and  varie.  pag.  516. 

Certeine  popish  reasons  concerning  spirits 
made  of  aier,  of  dale  divels  and  night 
divels,  and  why  the  divell  loveth  no  salt 
in  his  meate  pag.  517. 

That  such  divels  as  are  mentioned  in  the 
scriptures,  have  in  their  names  their  na- 
ture and  qualities  expressed,  with  in- 
stances thereof.  P^g-  S^S- 
[*  Pneuma-]  Diverse  names  of  the  divell,  whereby  his 
nature  and  disposition  is  manifested. 
pag.  520- 


That  the  idols  or  gods  of  the  Gentiles  are 
divels,  their  diverse  names,  and/  in  what 
affaires  their  labours  and  authorities  are 
emploied,  wherein  also  the  blind  supersti- 
tion of  the  heathen  people  is  discovered, 
pag.  521. 

Of  the  Romans  cheefe  gods  called  Dii  se- 
lecti,  and  of  other  heathen  gods,  their 
names  and  offices.  pag.  523. 

Of  diverse  gods  in  diverse  countries. 

Of  popish  provmciall  gods,  a  comparison  be- 
tweene them  and  heathen  gods,  of  physi- 
call  gods,  and  of  what  occupation  everie 
popish  god  is.  pag.  526. 

A  comparison  betweene  the  heathen  and 
papists,  touching  their  e.vcuses  for  idola- 
trie.  pag.  529. 

The  conceipt  of  the  heathen  and  the  papists 
all  one  in  idolatrie,  of  the  councell  of 
Trent,  a  notable  storie  of  a  hangman 
arraigned  after  he  was  dead  and  buried, 
&c.  pag.  530. 

A  confutation  of  the  fable  of  the  hangman, 
of  manie  other  feined  and  ridiculous  tales 
and  apparitions,  with  a  reproofe  thereof, 
pag.         .  _       532- 

A  confutation  of  Johannes  Laurentius,  and 
of  manie  others,  mainteining  these  fained 
and  ridiculous  tales  and  apparitions,  & 
what  driveth  them  awaie  ;  of  Moses  and 
Helias  appearance  in  Mount  Thabor. 
pag.         _  _  _  534- 

A  confutation  of  assuming  of  bodies,  and  of 
the  serpent  that  seduced  Eve.       pag.  536. 

The  objection  concerning  the  divels  assum- 
ing of  the  serpents  bodie  answered, 
pag.  537- 

Of  the  cursse  rehearsed  Genes.  3.  and  that 
place  rightlie  expounded,  John  Calvines 
opinion  of  the  divell.  pag.  539. 

Mine  owne  opinion  and  resolution  of  the 
nature  of  spirits,  and  of  the  divell,  with  his 
properties.  pag.  540. 

Against  fond  witchmongers,  and  their 
opinions  concerning  corporall  divels. 
pag.       ....     542- 

A  conclusion  wherin  the  Spirit  of  spirits  is 
described,  by  the  illumination  of  which 
spirit  all  spirits  are  to  be  tried  :  with  a 
confutation  of  the  Pneutomachi*  flatlie  de- 
nieng  the  divinitie  of  this  Spirit,    pag.  543. 


FINIS. 

^  Imprinted  at  London  by 
William  Brome. 


[These  Contents  in  original  end  the  book  as  do  our  Indices.] 


Appendix    I. 


\Ch.  [  to  9  affixed  to  the  \^th  Book  in  Ed.  1665.] 


Chap. 

I.  C\F  Magical  Circles,  and  the  reason  of 
^-^     t  leir  Institution.  215 

II.  H01V  to  raise  up  the  Ghost  of  one  that 
hath  hanged  himself.  217 

III.  How  to  raise  iip  the  three  Spirits, 
Paymon,  Bathin,  and  Barma  ;  and  what 
wonderful  things  may  be  effected  through 
their  Assistance.  218 

IV.  How  to  consecrate  all  manner  of  Circles, 
Fumigations,  Fires,  Magical  Garments, 
and  Utensils.  220 

V.  Treating  jnore  practically  of  the  Co?ise- 


Page. 
cration  of  Circles,  Fires,  Gartnents  and 
Fumigations.  221 

VI.  How  to  raise  and  exorcise  all  sorts  of 
Spirits  belonging  to  the  A  iry  Region.    111 

VII.  How  to  obtain  the  familiarity  of  the 
Genius,  or  Good  Angel,  and  cause  him  to 
appear.  223 

VIII.  A  form  of  Conjuring  Luridan  the 
Familiar,  otherwise  called  Belelah.      224 

IX.  How  to  cotijtire  the  Spirit  Balkin  tlie 
Master  of  Luridan.  226 


Appendix  II. 


[Second  Book  of  A  Discourse  on  Devils  and  Spirits.'] 


Book  II. 


Chap. 

I.  y^F  spirits  in  general,  wliat  they  are, 
'-^     a}id  hozu  to  be  co)isidercd,  also  how 

far  the p07uer  0/ Magiiians  and  Witches, 
is  able  to  operate  in  Diabolical  Ma- 
gick.  39 

II.  Of  the  good  and  evil  Dsemons  or  Genii ; 
•whether  they  are,  what  they  are,  and  how 
they  are  manifested;  also  of  their  jiames, 
powers,  faculties,  offices,  how  they  are  to 
be  considered.  42 

III.  Of  the  Astral  Spirits  of  Men  de- 
parted ;  wliat  they  are,  and  7uhy  tJiey  ap- 
pear again,  and  what  witclicraft  may  be 
wrought  by  them.  45. 


Page. 

IV.  Of  astral  spirits,  or  separate  daemons  ui 
all  their  drstinctiotis,  names,  dr'  natures, 
and  places  of  habitations,  <Sr=  what  maybe 
ivrought  by  their  assistance.  49 

V.  Of  the  Infernal  Spirits,  or  Devils,  dr' 
damned  sojils,  treating  what  their  tia- 
tures,  names,  &^  powers  are.  56. 

VI.  Of  the  nature,  force,  6^  fortns  of 
charms,  periapts,  a>nulets,  pentacles,  con- 
jurations, ceremonies,  is'c.  66 

VII.  Being  the  conclusion  of  the  whole, 
7vherein  divers  ancient  spells,  cliarms, 
incantations,  and  exorcisms,  are  briefly 
spoken  of,  68 


THE    END. 


The  discoverie   of   Witchcraft. 
^f  The  first  Booke. 

The   first   Chapter. 

An  impeachment  of  Witches  power  in  jneteors  and  elementarie  bodies 
tciidiiii!;  to  the  rebicke  of  such  as  attribute  too  much  unto  them. 

I  HE  fables  of  Witchcraft  have  taken  so  fast  hold  and  deepe 
root  in  the  heart  of  man,  that  fewe  or  none  can  (novva- 
daies)  with  patience  indure  the  hand  and  correction  of 
God.  For  if  any  adversitie,  greefe,  sicknesse,  losse  of 
children,  corne,  cattell,  or  libertie  happen  vnto  them ;  by  &  by 
they  exclaime  uppon  witches.  As  though  there  were  no  God  in 
Israel  that  ordereth  all  things  according  to  his  will  ;  punishing  both 
just  and  unjust  with  greefs,  plagues,  and  afflictions  in  maner  and 
forme  as  he  thinketh  good  :  but  that  certeine  old  women  heere  on 
earth,  called  witches,  must  needs  be  the  contrivers  of  all  mens 
calamities,  and  as  though  they  themselves  were  innocents,  and  had 
deserved  no  such  punishments.  Insomuch  as  they  sticke  not  to  ride 
and  go  to  such,  as  either  are  injuriouslie  tearmed  witches,  or  else  are 
willing  50  to  be  accounted,  seeking  at  their  hands  comfort  and  remedie 
in  time  of  their  tribulation,  contrarie  to  Gods  will  and  commandement 
in  that  behalfe,  who  bids  us  resort  to  him  in  all  /  our  necessities. 

Such  faithlesse  people  (I  sale)  are  also  persuaded,  that  neither 
haile  nor  snowe,  thunder  nor  lightening,  raine  nor  tempestuous  winds 
come  from  the  heavens  at  the  commandement  of  God  :  but  are  raised 
by  the  cunning  and  power  of  witches  and  conjurers  ;  insomuch  as  a 
clap  of  thunder,  or  a  gale  of  wind  is  no  sooner  heard,  but  either  they 
run  to  ring  bels,  or  crie  out  to  burne  witches ;  or  else  burne  consecrated 
things,  hoping  by  the  smoke  thereof,  to  drive  the  divell  out  of  the 
aire,  as  though  spirits  could  be  fraied  awaie  with  such  externall  toies  : 
howbeit,  these  are  right  inchantments,  as  Brentius  affirmeth. 

But  certeinlie,  it  is  neither  a  witch,  nor  divell,  but  a  glorious^  God 
that  maketh  the  thunder.  I  have  read  in  the  scriptures,  that  God  ^ 
maketh  the  blustering  tempests  and  whirlewinds  :  and  I  find  that  it 
is<=  the  Lord  that  altogither  dealeth  with  them,  and  that  they*^  blowe 
according  to  his  will.  But  let  me  see  anie  of  them  all "  rebuke  and 
still  the  sea  in  time  of  tempest,  as  Christ  did  ;  or  raise  the  stormie 
wind,  as  ^  God  did  with  his  word  ;  and  I  will  beleeve  in  them.     Hath 

B 


Job.  5. 


Mitth.  II. 
2 


In  condone. 
aPsal.  25. 
bPsal.  83- 


«Eccles.  43. 
d  Luke-  g. 
Matth.  g. 
«Mark.  4,41. 
Luke.  g.  14. 

'Psal.  170. 


Chap.  I. 


The  discoverie 


gjob.  38,  22- 

Eccles.  43. 

liLeviti.  26. 
verse.  3    4. 

'Psal.  78,  23- 
liNahum.  I. 


ijob.  26,8. 
Job.  37. 
Psalme.  135. 
Jar.  10  &  15. 


mOse.  13. 


"  Psa.  39,  &c. 


In  epist.  ad 
Jo.  Wierinii. 


oExod.  13. 

Isai.  65. 

Ps.  18,  II,  19. 


anie  witch  or  conjurer,  or  anie  creature  entred  into  the  ^  treasures  of 
the  snowe  ;  or  seene/  the  secret  places  of  the  haile,  which  GOD  hath 
prepared  against  the  daie  of  trouble,  battell,  and  warre?  I  for  my  part 
also  thinkewith  Jesus  Sirach,  that  at  Gods  onelie  commandement  the 
snowe  falleth  ;  and  that  the  wind  bloweth  according  to  his  will,  who 
onelie  maketh  all  stormes  to  cease;  a.nd.'^  who  (if  we  keepe  his 
ordinances)  will  send  us  raine  in  due  season,  and  make  the  land  to 
bring  forth  hir  increase,  and  the  trees  of  the  field  to  give  their  fruit. 

But  little  thinke  our  witchmongers,  that  the  ^  Lord  commandeth  the 
clouds  above,  or  openeth  the  doores  of  heaven,  as  David  aftirmeth  ; 
or  that  the  Lord  goeth  forth  in  the  tempests  and  stormes,  as  the 
Prophet  '^  Nalunn  reporteth:  but  rather  that  witches  and  conjurers  are 
then  about  their  businesse. 

The  Martionists  acknowledged  one  God  the  authour  of  good  things, 
and  another  the  ordeiner  of  evill  :  but  these  make  the  divell  a  whole 
o-od,  to  create  things  of  nothing,  to  knowe  mens  cogitations,  and  to 
doo  that  which  God  never  did  ;  as,  to  transubstantiate  men  into  beasts, 
&c.  Which  thing  if  divels  could  doo,  /  yet  followeth  it  not,  that 
witches  have  such  power.  But  if  all  the  divels  in  hell  were  dead, 
and  all  the  witches  in  England  burnt  or  hanged  ;  I  warrant  you  we 
should  not  faile  to  have  raine,  haile  and  tempests,  as  now  we  have  : 
according  to  the  appointment  and  will  of  God,  and  according  to  the 
constitution  of  the  elements,  and  the  course  of  the  planets,  wherein 
God  hath  set  a  perfect  and  perpetuall  order. 

I  am  also  well  assured,  that  if  all  the  old  women  in  the  world  were 
witches  ;  and  all  the  priests,  conjurers  :  we  should  not  have  a  drop 
of  raine,  nor  a  blast  of  wind  the  more  or  the  lesse  for  them.  For  Uhe 
Lord  hath  bound  the  waters  in  the  clouds,  and  hath  set  bounds 
about  the  waters,  untill  the  daie  and  night  come  to  an  end  :  yea  it  is 
God  that  raiseth  the  winds  and  stilleth  them  :  and  he  saith  to  the 
rame  and  snowe  ;  Be  upon  the  earth,  and  it  falleth.  The  ™  wind  of  the 
Lord,  and  not  the  wind  of  witches,  shall  destroie  the  treasures  of 
their  plesant  vessels,  and  drie  up  the  fountaines  ;  saith  Oseas.  Let 
us  also  learne  and  confesse  with  the  Prophet  Z'aw^,  that  we  °  our 
selves  are  the  causes  of  our  afflictions  ;  and  not  exclaime  upon 
witches,  when  we  should  call  upon  God  for  mercie. 

The  Imperiall  lawe  (saith  Brentius)  condemneth  them  to  death 
that  trouble  and  infect  the  aire  :  but  I  aflirme  (saith  he)  that  it  is 
neither  in  the  power  of  witch  not  divell  so  to  doo,  but  in  God  onelie. 
Though  (besides  Bodin,  and  all  the  popish  writers  in  generall)  it 
please  Danceus,  Hyperiiis,  Haningius,  Erasius,  &c.  to  conclude 
otherwise.  The  clouds"  are  called  the  pillers  of  Gods  tents,  Gods 
chariots,  and  his  pavillions.     And  if  it  be  so,  what  witch  or  divell  can 


of  Witchcraft.  chap.  2.  3 

make  maisteries  therof  ?    S.  Atis;jistine  saith,  No)i  est  piitandiun  istis   August,  i.de 
transgressoribiis  angelisservire hanc7-eru)nvisibiliuin  tnafc7'ievi,sed soli   ^'^"''"'    ""'^' 
Deo:  We  must  not  thinke  that  these  visible  things  are  at  thecommande- 
ment  of  the  angels  that  fell,  but  are  obedient  to  the  onelie  God. 

Finallie,  if  witches  could  accomplish  these  things  ;  what  needed  it 
seeme  so  strange  to  the  people,  when  Christ  by  miracle  p  commanded    pMar.  4,41. 
both  seas  and  winds,  &c.     For  it  is  written  ;  Who  is  this  ?  for  both 
wind  and  sea  obeie  him./ 

The   second    Chapter.  4-  3. 

The  inconvenience  growing  by  mens  crednlitie  herein.,  with  a  re- 
proofe  of  some  chtirchmen,  which  aj-e  inclined  to  the  common 
conceived  opinion  of  witches  omnipotencie,  and  a  familiar  exatiiple 

tliercof. 

tUT  the  world  is  now  so  bewitched  and  over-run  with  this 
fond  error,  that  even  where  a  man  shuld  seeke  comfort 
and  counsell,  there  shall  hee  be  sent  (in  case  of  necessitie) 
from  God  to  the  divell  ;  and  from  the  Physician,  to  the 
coosening  witch,  who  will  not  sticke  to  take  upon  hir,  by  wordes 
to  heale  the  lame  (which  was  proper  onelie  to  Christ  ;  and  to 
them  whom  he  assisted  with  his  divine  power)  yea,  with  hir 
familiar  &  charmes  she  will  take  upon  hir  to  cure  the  blind  :  though 
in  the  ^  tenth  of  S.  Johns  Gospell  it  be  written,  that  the  divell  cannot  *  Joh.  10, 21. 
open  the  eies  of  the  blind.  And  they  attaine  such  credit  as  I  have 
heard  (to  my  greefe)  some  of  the  ministerie  afifirme,  that  they  have 
had  in  their  parish  at  one  instant,  xvii.  or  xviii.  witches  :  meaning 
such  as  could  worke  miracles  supernaturallie.  Whereby  they 
manifested  as  well  their  infidelitie  and  ignorance,  in  conceiving  Gods 
word  ;  as  their  negligence  and  error  in  instructing  their  flocks.  For 
they  themselves  might  understand,  and  also  teach  their  parishoners, 
that  ^  God  onelie  worketh  great  woonders  ;  and  that  it  is  he  which    ''Psai.  72,  &  136. 

IGrfciiiic    S« 

sendeth  such  punishments  to  the  wicked,  and  such  trials  to  the  elect  : 

according  to  the  saieng  of  the  Prophet  Haggai,'^  I  smote  you  with    c  Hag.  2, 23. 

blasting  and  mildeaw,  and  with  haile,  in  all  the  labours  of  your  hands  ; 

and  yet  you  turned  not  unto  me,  saith  the  Lord.     And  therefore  saith 

the  same  Prophet  in  another  place  ;  "^  You  have  sowen  much,  and  bring   ''  Idem.  cap.  i,  6. 

in  little.  And  both  in  ^  Joel  a.nd  ^Leviticus,  the  like  phrases  and  proofes    «Joei.  i. 

are  used  and  made.     But  more  shalbe  said  of  this  hereafter. 

S.  Paiile  fore-sawe  the  blindnesse  and  obstinacie,  both  of  these 
blind  shepheards,  and  also  of  their  scabbed  sheepe,  when  he  said  ;/  j, 
8  They  will  not  suffer  wholsome  doctrine,  but  having  their  eares  itching,    s  2  Tim.  4, 34. 
shall  get  them  a  heape  of  teachers  after  their  own  lusts  ;  and  shall 


4  Chap.  2.  The  discoverie 

turne  their  eares  from  the  truth,  and  shall  be  given  to  fables.     And 
1'  I  Tim.  4.  I  h  jj^  j-j^g  latter  time  some  shall  depart  from  the  faith,  and  shall  give  heed 

to  spirits  of  errors,  and  doctrines  of  divels,  which  speake  lies  (as 
witches  and  conjurers  doo)  but  cast  thou  awaie  such  prophane  and 
old  wives  fables.  In  which  sense  Basil  saith  ;  Who  so  giveth  heed  to 
inchanters,  hearkeneth  to  a  fabulous  and  frivolous  thing.  But  I  will 
rehearse  an  example  whereof  I  my  selfe  am  not  onelie  OculaUis  testis, 
but  have  examined  the  cause,  and  am  to  justifie  the  truth  of  my 
report :  not  bicause  I  would  disgrace  the  ministers  that  are  godlie, 
but  to  confirme  my  former  assertion,  that  this  absurd  error  is  growne 
into  the  place,  which  should  be  able  to  expell  all  such  ridiculous  follie 
and  impietie. 
Margaret*Siraons,  ^"^  the  assiscs  hoMcn  at  Rochester,  Anno  1581,  one  Margaret 
a  supposed  witch.  Szmo7is,l  the  wife  ofjohfi  Siino7is,  of  Brenchlie  in  Kent,  was  araigned 
for  witchcraft,  at  the  instigation  and  complaint  of  divers  fond  and 
malicious  persons  ;  and  speciallie  by  the  meanes  of  or\&  JoJui  Ferrall 
vicar  of  that  parish  :  with  whom  I  talked  about  that  matter,  and 
found  him  both  fondlie  assotted  in  the  cause,  and  enviouslie  bent 
towards  hir  :  and  (which  is  worse)  as  unable  to  make  a  good  account 
of  his  faith,  as  shee  whom  he  accused.  That  which  he,  for  his  part, 
laid  to  the  poore  womans  charge,  was  this. 

His  Sonne  (being  an  ungratious  boie,  and  prentise  to  one  Robert 
Scotcliford  clothier,  dwelling  in  that  parish  of  Brenchlie')  passed  on  a 
dale  by  hir  house  ;  at  whome  by  chance  hir  little  dog  barked.  Which 
thing  the  boie  taking  in  evill  part,  drewe  his  knife,  &  pursued  him 
therewith  even  to  hir  doore  :  whom  she  rebuked  with  some  such 
words  as  the  boie  disdained,  &  yet  neverthelesse  would  not  be  per- 
suaded to  depart  in  a  long  time.  At  the  last  he  returned  to  his 
maisters  house,  and  within  five  or  sixe  daies  fell  sicke.  Then  was 
called  to  mind  the  fraie  betwixt  the  dog  and  the  boie  :  insomuch  as 
the  vicar  (who  thought  himselfe  so  privileged,  as  he  little  mistrusted 
that  God  would  visit  his  children  with  sicknes)  did  so  calculate  ;  as 
he  found,  partlie  through  his  owne  judgement,  and  partlie  (as  he  him- 
6.  selfe  told/  me)  by  the  relation  of  other  witches,  that  his  said  sonne  was 
by  hir  bewitched.  Yea,  he  also  told  me,  that  this  his  sonne  (being  as 
it  were  past  all  cure)  received  perfect  health  at  the  hands  of  another 
witch. 

He  proceeded  yet  further  against  hir,  affirming,  that  alwaies  in  his 
parish  church,when  he  desired  to  read  most  plainelie,  his  voice  so  failed 
him,  as  he  could  scant  be  heard  at  all.  Which  hee  could  impute,  he 
said,  to  nothing  else,  but  to  hir  inchantment.  When  I  advertised  the 
poore  woman  hereof,  as  being  desirous  to  heare  what  she  could  saie 
for  hir  selfe  ;  she  told  me,  that  in  verie  deed  his  voice  did  much  faile 


of  Witchcraft.  chap.  3. 

him,  speciallie  when  he  strained  himselfe  to  speake  lowdest.  How 
beit,  she  said  that  at  all  times  his  voice  was  hoarse  and  lowe  :  which 
thing  I  perceived  to  be  true.  But  sir,  said  she,  you  shall  understand, 
that  this  our  vicar  is  diseased  with  such  a  kind  of  hoarsenesse,  as 
divers  of  our  neighbors  in  this  parish,  not  long  since,  doubted  that  he 
had  the  French  pox  ;  &  in  that  respect  utterly  refused  to  communi- 
cate with  him:  untill  such  time  as  (being  therunto  injoined  by 
M,  D.  Lewen  the  Ordinarie)  he  had  brought  fro  London  a  certificat, 
under  the  hands  of  two  physicians,  that  his  hoarsenes  proceeded  from 
a  disease  in  the  lungs.  Which  certificat  he  published  in  the  church, 
in  the  presence  of  the  whole  congregation  :  and  by  this  meanes  hee 
was  cured,  or  rather  excused  of  the  shame  of  his  disease.  And  this  I 
knowe  to  be  true  by  the  relation  of  divers  honest  men  of  that  parish. 
And  truelie,  if  one  of  the  Jurie  had  not  beene  wiser  than  the  other,  she 
had  beene  condemned  thereupon,  and  upon  other  as  ridiculous  matters 
as  this.  For  the  name  of  a  witch  is  so  odious,  and  hir  power  so 
feared  among  the  common  people,  that  if  the  honestest  bodie  living 
chance  to  be  arraigned  therupon,  she  shall  hardlie  escape  condem- 
nation./ 

The  third  Chapter. 

Who  they  be  that  are  called  witches,  with  a  manifest  declaratioft  of 
the  cause  that  tnooveth  men  so  commonlie  to  thijike^  and  witches 
themselves  to  beleeve  that  they  can  htirt  children,  cattell,  S^c.  with 
words  and  imaginatiofts  :  and  of  coosening  witches. 

[;NE  sort  of  such  as  are  said  to  bee  witches,  are  women 
which  be  commonly  old,  lame,  bleare-eied,  pale,  fowle, 
and  full  of  wrinkles  ;  poore,  sullen,  superstitious,  and 
papists  ;  or  such  as  knowe  no  religion  :  in  whose 
drousie  minds  the  divell  hath  goten  a  fine  seat ;  so  as,  what 
mischeefe,  mischance,  calamitie,  or  slaughter  is  brought  to  passe, 
they  are  easilie  persuaded  the  same  is  doone  by  themselves ; 
inprinting  in  their  minds  an  earnest  and  constant  imagination  Cardan,  devar. 
hereof.  They  are  leane  and  deformed,  shewing  melancholie  in  their 
faces,  to  the  horror  of  all  that  see  them.  They  are  doting,  scolds, 
mad,  divelish ;  and  not  much  differing  from  them  that  are  thought  to 
be  possessed  with  spirits  ;  so  firme  and  stedfast  in  their  opinions,  as 
whosoever  shall  onelie  have  respect  to  the  constancie  of  their  words 
uttered,  would  easilie  beleeve  they  were  true  indeed. 

These  miserable  wretches  are  so  odious  unto  all  their  neighbors, 
and  so  feared,  as  few  dare  offend  them,  or  denie  them  anie  thing  they 
aske  :  whereby  they  take  upon  them  ;  yea,  and  sometimes  thinke, 
that  they  can  doo  such  things  as  are  beyond  the  abilitie  of  humane 


7.  5. 


rerum. 


6  Chap  3.  The  discoverie 

nature.  These  go  from  house  to  house,  and  from  doore  to  doore  for  a 
pot  full  of  milke,  yest,  drinke,  pottage,  or  some  such  releefe  ;  without 
the  which  they  could  hardlie  live  :  neither  obtaining  for  their  service 
and  paines,  nor  by  their  art,  nor  yet  at  the  divels  hands  (with  whome 
they  are  said  to  make  a  perfect  and  visible  bargaine)  either  beautie, 
monie,  promotion,  welth,  worship,  pleasure,  honor,  knowledge, 
S.    learning,  or  anie  other  benefit  whatsoever.  / 

It  falleth  out  many  times,  that  neither  their  necessities,  nor  their 
expectation  is  answered  or  served,  in  those  places  where  they  beg  or 
borrowe  ;  but  rather  their  lewdnesse  is  by  their  neighbors  reprooved. 
And  further,  in  tract  of  time  the  witch  waxeth  odious  and  tedious  to 
hir  neighbors  ;  and  they  againe  are  despised  and  despited  of  hir  :  so 
as  sometimes  she  cursseth  one,  and  sometimes  another  ;  and  that 
from  the  maister  of  the  house,  his  wife,  children,  cattell,  &c.  to  the 
little  pig  that  lieth  in  the  stie.  Thus  in  processe  of  time  they  have  all 
displeased  hir,  and  she  hath  wished  evill  lucke  unto  them  all  ;  perhaps 
with  cursses  and  imprecations  made  in  forme.  Doubtlesse  (at  length) 
some  of  hir  neighbors  die,  or  fall  sicke  ;  or  some  of  their  children  are 
visited  with  diseases  that  vex  them  strangelie  :  as  apoplexies, 
epilepsies,  convulsions,  hot  fevers,  wormes,  &c.  Which  by  ignorant 
parents  are  supposed  to  be  the  vengeance  of  witches.  Yea  and  their 
opinions  and  conceits  are/  confirmed  and  maintained  by  unskilfull 
physicians  :  according  to  the  common  saieng  ;  Inscitice  pallium 
malejiciuni  &r^  iticantatio,  Witchcraft  and  inchantment  is  the  cloke 
of  ignorance  :  whereas  indeed  evill  humors,  &  not  strange  words, 
witches,  or  spirits  are  the  causes  of  such  diseases.  Also  some  of  their 
cattell  perish,  either  by  disease  or  mischance.  Then  they,  upon  whom 
such  adversities  fall,  weighing  the  fame  that  goeth  upon  this  woman 
(hir  words,  displeasure,  and  cursses  meeting  so  justlie  with  their  mis- 
fortune) doo  not  onelie  conceive,  but  also  are  resolved,  that  all  their 
mishaps  are  brought  to  passe  by  hir  onelie  meanes. 

The  witch  on  the  other  side  exspecting  hir  neighbours  mischances, 

and  seeing  things  sometimes  come  to  passe  according  to  hir  wishes, 

Bodjn  li.2.de   cursses,  and  incantations  (for  Boditi   himselfe  confesseth,  that  not 

dismono :  cap.  3.   above  two  in  a  hundred  of  their  witchings  or  wishings  take  effect) 

being  called  before  a  Justice,  by  due  examination  of  the  circumstances 

is  driven  to  see  hir  imprecations   and   desires,  and   hir   neighbors 

harmes  and  losses  to  concurre,  and  as  it  were  to  take  effect  :  and  so 

confesseth  that  she  (as  a  goddes)  hath  brought  such  things  to  passe. 

Wherein,  not  onelie  she,  but  the  accuser,  and  also  the  Justice  are 

fowhe  deceived  and  abused  ;  as  being  thorough  hir  confession  and 

other  circumstances  persuaded  (to  the  injurie  of  Gods  glorie)  that  she 

Q    hath  doone,  or  can  doo  that  which  /  is  proper  onelie  to  God  himselfe. 


of  WitcJicraft.  chap.  4.  7 

Another  sort  of  witches  there  are,  which  be  absolutehe  cooseners. 
These  take  upon  them,  either  for  gloria,  fame,  or  gaine,  to  doo  anie 
thing,  which  God  or  the  divell  can  doo  :  either  for  foreteUing  of  things 
to  come,  bewraieng  of  secrets,  curing  of  maladies,  or  working  of 
miracles.     But  of  these  I  will  talke  more  at  large  heereafter. 

The    fourth    Chapter. 

What  miraculous  actions  a7'e  imputed  to  ivitches  by  witchftwugers, 
papists,  and  poets. 

jLTHOUGH  it  be  quite  against  the  haire,  and  contrarie  to 
the  divels  will,  contrarie  to  the  witches  oth,  promise,  and 
homage,  and  contrarie  to  all  reason,  that  witches   should 

helpe  anie  thing  that  is  bewitched ;  but  rather  set  forward 

their  maisters  businesse :     yet    we    read    hi    malleo    malejicarum,   Mai.  Male/. par. 

.  T  ,  ,1     1  •  2.  quast.i.cap,2. 

of  three  sorts  of  witches ;  and  the  same  is  affirmed  by  all  the  writers 
heereupon,  new    and  old.     One  sort   (they  say)  can  hurt   and  not 
helpe,  the  second  can  helpe  and  not  hurt,  the  third  can  both  helpe 
and  hurt.     And   among  the  hurtfull  witches  he  saith  there  is   one 
sort  more  beastlie  than  any  kind  of  beasts,  saving  woolves  :  for  these 
usuallie  devoure  and  eate  yong  children  and  infants  of  their  owne 
kind.     These  be  they  (saith  he)  that  raise  haile,  tempests,  and  hurtfull 
weather  ;  as  lightening,  thunder,  &c.     These  be  they  that  procure 
barrennesse  in  man,  woman,  and  beast.     These  can  throwe  children 
into   waters,  as  they  walke  with  their  mothers,  and  /  not  be  scene.    7- 
These  can  make  horsses  kicke,  till  they  cast  the  riders.     These  can 
passe  from  place  to  place  in  the  aire  invisible.     These  can  so  alter 
the  mind  of  judges,  that  they  can  have  no  power  to  hurt  them.  These 
can  procure  to  themselves  and  to  others,  taciturnitie  and  insensibilitie 
in  their  torments.     These  can  bring  trembling   to    the  hands,    and 
strike  terror  into  the  minds  of  them  that  apprehend  them.    These  can 
manifest  unto  others,  things  hidden  and  lost,  and  foreshew/  things    10. 
to  come  ;  and  see  them  as  though  they  were  present.     These  can 
alter  mens  minds  to  inordinate  love  or  hate.     These  can  kill  whom 
they  list  with  lightening  and  thunder.     These  can  take  awaie  mans 
courage,  and  the  power  of  generation.     These  can  make  a  woman 
miscarrie  in  childbirth,  and  destroie  the  child  in  the  mothers  wombe, 
without  any  sensible  meanes  either  inwardhe  or  outwardlie  applied. 
These  can  with  their  looks  kill  either  man  or  beast. 

All  these  things  are  avowed  by  James  Spre7tger  and  Henrie  Institor 
III  malleo  malejicarum,  to  be  true,  &  confirmed  by  Nider,  and  the 
inquisitor  Cumanus ;  and  also  by  Danceus,  Hyperius,  Hemingius,  and 
multiplied  by  Bodinus,  and  frier  Bartholomccus  Spineus.  But  bicause 
I  will  in  no  wise  abridge  the  authoritie  of  their  power,  you  shall  have 


Chap.  4. 


TJie  discoverie 


*Ovid.  lib. 
metamor- 
fhoseon  7. 
Danceiis  in 
dialog. 
Pselhis  in 
oferatione 
deem. 

Virg.in  Da  mo 
Horn.  epod.  5. 
Tibul.de/ascinat. 
lib.  I.  eUg.  2. 
Ovid  epist  4. 
Lex.  12. 
tabulayum.. 
Mai.  Male/. 
Luc  a.  de  bello 
civili.  lib.  6. 
Virg.  eclog.  8. 
Cv id.de  remedio 
amoris.  lib.  i. 
Ilypcrius. 
Erastus. 

Rich.  Gal.  in  his 
horrible  treatise. 
Hcmingius. 
Bar.  Spineus. 
Bryan  Darcy 
Con/essio 
Windesor. 
Virgil.  A  eneid.  4. 
C.  Matilius 
astrol.  lib.  i. 


Mai.  Male/, 
part.  2.  quccst 
I.  cap.  14.  8. 

I.  Cor  9,  9. 


also  the  testimonies  of  manic  other  grave  authors  in  this  behalfe ;  as 
followeth. 

*And  first  CT/zV/affirmethjthat  they  can  raise  and  suppresse  Hghtening 
and  thunder,  raine  and  haile,  clouds  and  winds,  tempests  and  earth- 
quakes. Others  doo  write,  that  they  can  pull  downe  the  moone  and 
the  starres.  Some  write  that  with  wishing  they  can  send  needles  into 
the  livers  of  their  enimies.  Some  that  they  can  transferre  corne  in 
the  blade  from  one  place  to  another.  Some,  that  they  can  cure 
diseases  supernaturallie,  flie  in  the  aire,  and  danse  with  divels.  Some 
write,  that  they  can  plaie  the  part  of  Succubus,  and  contract  them- 
selves to  Incttbus;  and  so  yoong  prophets  are  upon  them  begotten,  &c. 
Som  sale  they  can  transubstantiate  themselves  and  others,  and  take 
the  forms  and  shapes  of  asses,  woolves,  ferrets,  cowes,  apes,  horsses, 
dogs,  &c.  Some  say  they  can  keepe  divels  and  spirits  in  the  likenesse 
of  todes  and  cats. 

They  can  raise  spirits  (as  others  affirme)  drie  up  springs,  turne  the 
course  of  running  waters,  inhibit  the  sunne,  and  staie  both  day  and 
night,  changing  the  one  into  the  other.  They  can  go  in  and  out 
at  awger  holes,  &  saile  in  an  egge  shell,  a  cockle  or  muscle  shell, 
through  and  under  the  tempestuous  seas.  They  can  go  invisible, 
and  deprive  men  of  their  privities,  and  otherwise  of  the  act  and 
use  of  venerie.  They  can  bring  soules  out  of  the  graves.  They 
can  teare  snakes  in  peeces  with  words,  and  with  looks  kill 
lambes.  But  in  this  case  a  man  may  sale,  that  Miranda  cafinnt  j 
sed  non  credenda  Poetcc.  They  can  also  bring  to  passe,  that  chearne 
as  long  as  you  list,  your  butter  will  not  come  ;  especiallie,  if  either 
the  maids  have  eaten  up  the  creame  ;  or  the  goodwife  have  sold  the 
butter  before  in  the  market.  Whereof  I  have  had  some  triall, 
although  there  may  be  true  and  naturall  causes  to  hinder  the  common 
course  thereof  :  as  for  example.  Put  a  little  sope  or  sugar  into  your 
chearne  of  creame,  and  there  will  never  come  anie  butter,  chearne  as 

long  as  you  list.     But  M.  Mai.  saith,  that  there  is  not  so  little  a 

village,  where  manie  women  are  not  that  /  bewitch,  infect, 

and  kill  kine,  and  drie  up  the  milke:  alledging  for  the 

strengthening  of  that  assertion,  the  saie- 

ing  of  the   Apostle,  Niitiquid 

Deo   atra   est  de    bobiis  f 

Dooth    God    take 

anie  care  of 

oxen? 


of  Witchcraft.  chap.  5.  9 

The   fift    Chapter. 

A  confutation  of  the  common  coticeived  opinion  of  witches  and 
witchcraft,  and  how  detestable  a  sinne  it  is  to  repaire  to  them  for 
cotinsell  or  helpe  in  time  of  affliction. 

UT  whatsoever  is  reported  or  conceived  of  such  maner  of 
witchcrafts,  I  dare  avow  to  be  false  and  fabulous  (coosin- 
age,  dotage,  and  poisoning  excepted  :)  neither  is  there 
any  mention  made  of  these  kind  of  witches  in  the  Bible. 
If  Christ  had  knowne  them,  he  would  not  have  pretermitted  to 
invaie  against  their  presumption,  in  taking  upon  them  his  office  : 
as,  to  heale  and  cure  diseases  ;  and  to  worke  such  miraculous  and 
supernaturall  things,  as  whereby  he  himselfe  was  speciallie  knowne, 
beleeved,  and  published  to  be  God  ;  his  actions  and  cures  consist- 
ing (in  order  and  effect)  according  to  the  power  by  our  witch- 
moongers  imputed  to  witches.  Howbeit,  if  there  be  any  in  these 
daies  afflicted  in  such  strange  sort,  as  Christs  cures  and  patients 
are  described  in  the  new  testament  to  have  beene  :  we  flie  from 
trusting  in  God  to  trusting  in  witches,  who  doo  not  onelie  in  their 
coosening  art  take  on  them  the  office  of  Christ  in  this  behalfe  ;  but 
use  his  verie  phrase  of  speech  to  such  idolaters,  as  com  to  seeke 
divine  /  assistance  at  their  hands,  saieng  ;  Go  thy  waies,  thy  sonne  or  j^. 
thy  daughter,  &c.  shall  doo  well,  and  be  whole.  John,  s :  6. 

It  will  not  suffice  to  dissuade  a  witchmonger  from  his  credulitie,  that      ^"^^  ^'  '^''' 
he  seeth  the  sequele  and  event  to  fall  out  manie  times  contrarie  to  their 
assertion  ;  but  in  such  case  (to  his  greater  condemnation)  he  seeketh 
further  to  witches  of  greater  fame.     If  all  faile,  he  will  rather  thinke 
he  came  an  houre  too  late  ;  than  that  he  went  a  mile  too  far.     Trulie 
I  for  my  part  cannot  perceive  what  is  to  go  a  whoring  after  strange   to  go  to  witches, 
gods,  if  this  be  not.     He  that  looketh  upon  his  neighbors  wife,  and   &c.  is  idolatrie. 
lusteth  after  hir,  hath  committed  adulterie.     And  truelie,  he  that  in 
hart  and  by  argument  mainteineth  the  sacrifice  of  the  masse  to  be 
propitiatorie  for  the  quicke  and  the  dead,  is  an  idolater  ;  as  also  he 
that  alloweth  and  commendeth  creeping  to  the  crosse,  and  such  like 
idolatrous  actions,  although  he  bend  not  his  corporall  knees. 

In  like  manner  I  say,  he  that  attributeth  to  a  witch,  such  divine 
power,  as  dulie  and  onelie  apperteineth  unto  GOD  (which  all  witch- 
mongers  doo)  is  in  hart  a  blasphemer,  an  idolater,  and  full  of  grosse 
impietie,  although  he  neither  go  nor  send  to  hir  for  assistance.  / 


10 


Chap.  6. 


The  discoverie 


13- 


Aristoi.  de 
anima.  lib,  2 . 
Acts.  %. 


Why  shuld  not 
the  divell  be  as 
readie  to  helpe  a 


The    sixt    Chapter. 

A  ftirther  conftitation  of  'witches  miraculous  and  ovmipotent 
power,,  by  invincible  reasons  and  authorities,  with  dissuasions 
frojn  such  fond  credulitie. 

I'F  witches  could  doo  anie  such  miraculous  things,  as  these 
and  other  which  are  imputed  to  them,  they  might  doo 
them  againe  and  againe,  at  anie  time  or  place,  or  at 
anie  mans  desire  :  for  the  divell  is  as  strong  at  one 
time  as  at  another,  as  busie  by  daie  as  by  night,  and  readie  enough 
to  doo  all  mischeefe,  and  careth  not  whom  he  abuseth.  And 
in  so  much  as  it  is  confessed,  by  the  most  part  of  witchmoongers 
themselves,  that  he  knoweth  not  the  cogitation  of  mans  heart,  he 
should  (me  thinks)  sometimes  appeere  /  unto  honest  and  credible 
persons,  in  such  grosse  and  corporall  forme,  as  it  is  said  he  dooth 
unto  witches  :  which  you  shall  never  heare  to  be  justified  by  one 
sufficient  witnesse.  For  the  divell  indeed  entreth  into  the  mind,  and 
that  waie  seeketh  mans  confusion. 

The  art  alwaies  presupposeth  the  power  ;  so  as,  if  they  saie  they 
can  doo  this  or  that,  they  must  shew  how  and  by  what  meanes  they 
doo  it;  as  neither  the  witches,  nor  the  witchmoongers  are  able  to  doo. 
For  to  everie  action  is  required  the  facultie  and  abilitie  of  the  agent  or 
dooer;  the  aptnes  of  the  patient  or  subject;  and  a  convenient  and 
possible  apphcation.  Now  the  witches  are  mortall,  and  their  power 
dependeth  upon  the  analogie  and  consonancie  of  their  minds  and 
bodies  ;  but  with  their  minds  they  can  but  will  and  understand  ;  and 
with  their  bodies  they  can  doo  no  more,  but  as  the  bounds  and  ends 
of  terrene  sense  will  suffer  :  and  therefore  their  power  extendeth  not 
to  doo  such  miracles,  as  surmounteth  their  owne  sense,  and  the 
understanding  of  others  which  are  wiser  than  they  ;  so  as  here 
wanteth  the  vertue  and  power  of  the  efficient.  And  in  reason,  there 
can  be  no  more  vertue  in  the  thing  caused,  than  in  the  cause,  or  that 
which  proceedeth  of  or  from  the  benefit  of  the  cause.  And  we  see, 
that  ignorant  and  impotent  women,  or  witches,  are  the  causes  of 
incantations  and  charmes  ;  wherein  we  shall  perceive  there  is  none 
effect,  if  we  will  credit  our  owne  experience  and  sense  unabused,  the 
rules  of  philosophic,  or  the  word  of  God.  For  alas!  What  an  unapt 
instrument  is  a  toothles,  old,  impotent,  and  unweldie  woman  to  flie  in 
the  aier  ?  Truelie,  the  divell  little  needs  such  instruments  to  bring  his 
purposes  to  passe. 

It  is  strange,  that  we  should  suppose,  that  such  persons  can  worke 
such  feates:  and  it  is  more  strange,  that  we  will  imagine  that  to  be 


of  Witchcraft. 


Chap.  7. 


II 


possible  to  be  doone  by  a  witch,  which  to  nature  and  sense  is  impos- 
sible ;  speciallie  when  our  neighbours  life  dependeth  upon  our 
credulitie  therein  ;  and  when  we  may  see  the  defect  of  abilitie,  which 
alwaies  is  an  impediment  both  to  the  act,  and  also  to  the  presumption 
thereof.  And  bicause  there  is  nothing  possible  in  lawe,  that  in  nature 
is  impossible  ;  therefore  the  judge  dooth  not  attend  or  regard  what 
the  accused  man  saith  ;  or  yet  would/  doo  :  but  what  is  prooved  to 
have  beene  committed,  and  na/turallie  falleth  in  mans  power  and  14. 
will  to  doo.  For  the  lawe  saith,  that  To  will  a  thing  unpossible,  is  a 
signe  of  a  mad  man,  or  of  a  foole,  upon  whom  no  sentence  or  judge- 
ment taketh  hold.  Fui'thermore,  what  Jurie  will  condemne,  or  what 
Judge  will  give  sentence  or  judgement  against  one  for  killing  a  man 
at  Berxvicke  ;  when  they  themselves,  and  manie  other  sawe  that  man 
at  London^  that  verie  dale,  wherein  the  murther  was  committed  ;  yea 
though  the  partie  confesse  himself  guiltie  therein,  and  twentie  wit- 
nesses depose  the  same  ?  But  in  this  case  also  I  sale  the  judge  is  not 
to  weigh  their  testimonie,  which  is  weakened  by  lawe  ;  and  the  judges 
authoritie  is  to  supplie  the  imperfection  of  the  case,  and  to  mainteine 
the  right  and  equitie  of  the  same. 

Seeing  therefore  that  some  other  things  might  naturallie  be  the 
occasion  and  cause  of  such  calamities  as  witches  are  supposed  to 
bring  ;  let  not  us  that  professe  the  Gospell  and  knowledge  of  Christ, 
be  bewitched  to  beleeve  that  they  doo  such  things,  as  are  in  nature  im- 
possible, and  in  sense  and  reason  incredible.  If  they  sale  it  is  doone 
through  the  divels  helpe,  who  can  work  miracles ;  whie  doo  not  theeves 
bring  their  busines  to  passe  miraculouslie,  with  whom  the  divell  is  as 
conversant  as  with  the  other?  Such  mischeefes  as  are  imputed  to 
witches,  happen  where  no  witches  are  ;  yea  and  continue  when  witches 
are  hanged  and  burnt :  whie  then  should  we  attribute  such  effect  to  that 
cause,  which  being  taken  awaie,  happeneth  neverthelesse  ? 


theefe  reallie  a.s 
a  witch  ? 


The    seventh    Chapter. 


L,  mitUuni.  I.  si 
quis  alteri,  vel 
sibi. 

10. 


An  objection 
answered. 


By  what  meaties  the  name  of  witches  becomineth  so  famous,  and 
how  diverslie  people  be  opinioned  concerning  them  and  their 
actions. 

URELIE  the  naturall  power  of  man  or  woman  cannot 
be  so  inlarged,  as  to  doo  anie  thing  beyond  the  power 
and  vertue  given  and  ingrafifed  by  God.  But  it  is 
the  will  and  mind  of  man,  which  is  vitiated  and  de- 
praved by  the  divell  :  neither  dooth  God  permit  anie  more, 
than  that  which  the  naturall  order  appointed  by  /  him  dooth 
require.  Which  naturall  order  is  nothing  else,  but  the  ordinarie 
power  of  God,  powred  into  everie  creature,  according  to   his  state 


Miracles 
are  ceased. 

^5- 


12 


Chap.  8. 


The  discoverie 


The  opinions  of 
people  concern- 
ing witchcraft 
are  diverse  and 
inconstant. 


11 


Card,  de  var. 
rerum.  lib.  15. 
tap.  go. 


and  condition.  But  hereof  more  shall  be  said  in  the  title  of  witches 
confessions.  Hovvbeit  you  shall  understand,  that  few  or  none  are 
throughlie  persuaded,  resolved,  or  satisfied,  that  witches  can  indeed 
accomplish  all  these  impossibilities  :  but  some  one  is  bewitched  in 
one  point,  and  some  is  coosened  in  another,  untill  in  fine,  all  these 
impossibihties,  and  manie  mo,  are  by  severall  persons  affirmed  to  be 
true. 

And  this  I  have  also  noted,  that  when  anie  one  is  coosened  with  a 
coosening  toie  of  witchcraft,  and  maketh  report  thereof  accordinglie 
verifieng  a  matter  most  impossible  and  false  as  it  were  upon  his  owne 
knowledge,  as  being  overtaken  with  some  kind  of  illusion  or  other 
(which  illusions  are  right  inchantments)  even  the  selfe-same  man  will 
deride  the  /  like  lie  proceeding  out  of  another  mans  mouth,  as  a 
fabulous  matter  unworthie  of  credit.  It  is  also  to  be  woondered,  how 
men  (that  have  seene  some  part  of  witches  coosenages  detected,  and 
see  also  therein  the  impossibilitie  of  their  owne  presumptions,  & 
the  follie  and  falsehood  of  the  witches  confessions)  will  not  suspect, 
but  remaine  unsatisfied,  or  rather  obstinatelie  defend  the  residue  of 
witches  supernaturall  actions  :  like  as  when  a  juggler  hath  discovered 
the  slight  and  illusion  of  his  principall  feats,  one  would  fondlie  continue 
to  thinke,  that  his  other  petie  juggling  knacks  of  legierdemaine  are 
done  by  the  helpe  of  a  familiar  :  and  according  to  the  follie  of  some 
papists,  who  seeing  and  confessing  the  popes  absurd  religion,  in  the 
erection  and  maintenance  of  idolatrie  and  superstition,  speciallie  in 
images,  pardons,  and  relikes  of  saints,  will  yet  persevere  to  thinke, 
that  the  rest  of  his  doctrine  and  trumperie  is  holie  and  good. 

Finallie,  manie  mainteine  and  crie  out  for  the  execution  of  witches,* 
that  particularlie  beleeve  never  a  whit  of  that  which  is  imputed  unto 
them  ;  if  they  be  therein  privatelie  dealt  withall,  and  substantiallie 
j6.   opposed  and  tried  in  argument./ 

The    eight    Chapter. 

Causes  that  moove  as  well  witches  themselves  as  others  to  thinke  that 
they  can  worke  impossibilities,  with  answers  to  certeine  objec- 
tio7is  :  where  also  their  ptmishment  by  lawe  is  touched. 

\ARDANUS  writeth,   that   the  cause   of  such  credulitie 
consisteth    in    three    points ;    to   wit,   in    the    imagina- 
tion  of  the  melancholike,   in   the   constancie   of  them 
that  are   corrupt   therewith,  and  in  the   deceipt  of  the 
Judges  ;    who  being  inquisitors   themselves   against    heretikes   and 
witches,   did   both    accuse    and    condemne    them,   having    for   their 
labour    the    spoile  of  their  goods.     So    as    these  inquisitors    added 


of  Witchcraft. 


Chap.  5. 


13 


manie  fables  hereunto,  least  they  should  seeme  to  have  doone 
injurie  to  the  poore  wretches,  in  condemning  and  executing  them  for 
none  offense.  But  sithens  (saith  he)  the  springing  up  of  Luthers  sect, 
these  priests  have  tended  more  diligentlie  upon  the  execution  of  them  ; 
bicause  more  wealth  is  to  be  caught  from  them  :  insomuch  as  now 
they  deale  so  looselie  with  witches  (through  distrust  of  gaines)  that 
all  is  seene  to  be  malice,  foUie,  or  avarice  that  hath  beene  practised 
against  them.  And  whosoever  shall  search  into  this  cause,  or  read 
the  cheefe  writers  hereupon,  shall  find  his  words  true. 

It  will  be  objected,  that  we  here  in  England  are  not  now  directed   An  objection 
by  the  popes  lawes  ;  and  so  by  consequence  our  witches  not  troubled 
or  convented  by  the  inquisitors  Ha:reticce pravitatis.     I  answer,  that 
in   times  past  here   in  England,  as  in  other  nations,  this   order  of 
discipline  hath  beene  in  force  and  use  ;  although  now  some  part  of 
old   rigor  be  qualified  by  two   severall  statutes   made  in   the  fift  of 
Elizabeth,  and  xxxiii  of  Henrie  the  eight.     Nevertheles  the  estimation 
of  the  omnipotencie  of  their  words  and  charmes  seemeth   in   those 
statutes  to  be  somewhat  mainteined,  as  a  matter  hitherto  generallie 
received ;  and  not  yet  so  looked  into,  as  /  that  it  is  refuted  and  decided.    12. 
But  how  wiselie  so  ever  the  Parle/ment  house  hath  dealt  therin,  or  77. 
how  mercifuUie  soever  the  prince  beholdeth  the  cause  :   if  a  poore 
old  woman,  supposed  to  be  a  witch,  be  by  the   civill  or   canon   lawe 
convented  ;  I  doubt,  some  canon  will  be  found  in  force,  not  onelie  to 
give  scope  to  the  tormentor,  but  also  to  the  hangman,  to  exercise  their 
offices  upon  hir.     And  most  certaine  it  is,  that  in  what  point  soever 
anie  of  these  extremities,  which  I  shall  rehearse  unto  you,  be  mitigated, 
it  is  thorough  the  goodnesse  of  the  Queenes  Majestic,  and  hir  excellent 
magistrates  placed  among  us.     For  as  touching  the  opinion  of  our 
writers  therein  in  our  age  ;  yea  in  our  owne  countrie,  you  shall  see 
it  doth  not  onlie  agree  with  forren  crueltie,  but  surmounteth  it  farre. 
If  you  read  a  foolish  pamphlet  dedicated  to  the  lord  Darcy  by  W.  W   booke.'prin- 
1582.  you  shall  see  that  he  affirmeth,  that  all  those  tortures  are  farre   Do^^f'j"^"" 
too   light,  and  their  rigor  too  mild ;    and  that  in  that   respect  he 
impudentlie  exclameth  against  our  magistrates,  who  suffer  them  to  be 
but  hanged,  when  murtherers,  &  such  malefactors  be  so  used,  which 
deserve  not  the  hundreth  part  of  their  punishments.     But  if  you  will 
see  more  foUie  and  lewdnes  comprised  in  one  lewd  booke,  I  com- 
mend you  to  Ri.  Ga.  a  Windsor  man  ;  who  being  a  mad  man  hath 
written  according  to  his  frantike  humor  :   the  reading  wherof  may 
satisfie  a  wise  man,  how  mad  all  these  witchmoongers  dealings  be  in 
this  behalfe. 


H 


Cliap.  9. 


The  discoverie 


The   ninth    Chapter. 

A  conclusion  of  the  first  booke,  wherein  is  fore-shewed  the  tyrannicall 
crtieltie  of  witchmongers  and  inquisitors,  with  a  request  to  the 
reader  to  peruse  the  same. 

jJND  bicause  it  may  appeare  unto  the  world  what  trecher- 
ous  and  faithlesse  dealing,  what  extreame  and  intollerable 
tyrannic,   what   grosse    and   fond  absurdities,  what    un- 
naturall  &  uncivil  discourtisie,  what  cancred  and  spiteful! 
malice,      what     outragious     and     barbarous     crueltie,    what    lewd 
18.    and    false    packing,    what    cunning    and   craftie   intercepting,    what 
bald  and  peevish  inter  /  pretations,  what  abhominable  and  divelish 
inventions,  and  what  flat   and  plaine  knaverie  is  practised    against 
these    old    women  ;    I    will    set    downe    the    whole    order    of    the 
inquisition,  to   the    everlasting,    inexcusable,   and    apparent    shame 
of  all  witchmoongers.     Neither  will  I  insert  anie  private   or  doubt- 
full    dealings    of  theirs  ;  or    such    as  they  can  either  denie    to   be 
usuall,  or  justlie  cavill  at  ;  but  such  as  are  published  and  renewed  in 
all  ages,  since  the  commensement  of  poperie,  established  by  lawes, 
practised  by  inquisitors,  privileged  by  princes,  commended  by  doctors, 
[*  ?  beleeved.]       confirmed  by  popes,  councels,  decrees,  and  canons  ;  and  finallie  *be 
left  of  all  witchmoongers  ;  to  wit,  by  such  as  attribute  to  old  women, 
and   such  like   creatures,  the   power   of  the   Creator.     I  praie  you 
therefore,  though  it  be   tedious   &   intollerable    (as   you    would   be 
heard  in  your  miserable  calamities)  so  heare  with  compassion,  their 
accusations,  examinations,  matters  given  in  evidence,  confessions, 
presumptions,  interrogatories,  conjurations,  cautions, 
crimes,  tortures  and  condemnations, 
devised   and   practised 
usuallie  against 
them./ 


of  Witchcraft. 


Chap.  2. 


15 


\  The  second  Booke, 

The    first    Chapter. 

What  testimonies  ajtd  witiiesses  are  allowed  to  give  evidence  against 
repJited  luitches,  by  the  report  Sr*  allowance  of  the  inquisitors 
themselves,  aJid  such  as  are  speciall  writers  heerein. 

XCOMMUNICAT  persons,  partakers  of  the  fait,  infants, 
wicked  servants,  and  runnawaies  are  to  be  admitted  to 
beare  witnesse  against  their  dames  in  this  mater  of 
witchcraft  :  bicause  (saith  Bodin  the  champion  of  witch- 
moongers)  none  that  be  honest  are  able  to  detect  them.  Here- 
ikes  also  and  witches  shall  be  received  to  accuse,  but  not  to 
excuse  a  witch.  And  finallie,  the  testimonie  of  all  infamous  per- 
sons in  this  case  is  good  and  allowed.  Yea,  one  lewd  person  (saith 
Bodin)  may  be  received  to  accuse  and  condemne  a  thousand  suspected 
witches.  And  although  by  lawe,  a  capitall  enimie  may  be  challenged  ; 
yet  James  Sprenger,  and  Henrie  Institor,  (from  whom  Bodin,  and  all 
the  writers  that  ever  I  have  read,  doo  receive  their  light,  authorities 
and  arguments)  sale  (upon  this  point  of  lawe)  that  The  poore  frend- 
lesse  old  woman  must  proove,  that  hir  capitall  enimie  would  have 
illed  hir,  and  that  hee  hath  both  assalted  &  wounded  hir  ;  otherwise 
she  pleadeth  all  in  vaine.  If  the  judge  aske  hir,  whether  she  have 
anie  capitall  enimies  ;  and  she  rehearse  other,  and  forget  hir  accuser  5 
or  else  answer  that  he  was  hir  capitall  enimie,  but  now  she  hopeth  he 
is  not  so  :  such  a  one  is  nevertheles  admitted  for  a  witnes.  And 
though  by  lawe,  single  witnesses  are  not  admittable  ;  yet  if  one  depose 
she/  hath  bewitched  hir  cow  ;  another,  hir  sow  ;  and  the  third,  hir 
butter  :  these  saith  (saith  M.  Mai.  a.nd  Bodin)  are  no  single  witnesses  ; 
bicause  they  agree  that  she  is  a  witch. 

The    second    Chapter. 

The  order  of  examination  of  witches  by  the  inquistors. 

OMEN   suspected  to  be  witches,  after  their  apprehension 

may  not  be  suffered  to  go  home,  or  to  other  places,  to 

seek  suerties  :  for  then  (saith  Bodin)  the  people  would 

be   woorse    willing    to    accuse    them ;    for    feare    least 

returne  home,  they  worke  revenge  upon  them.      In  which 

Bodin  commendeth  much    the  Scottish  custome    and   order 

behalfe  :     where    (he    saith)    a    hollowe    peece    of   wood 


ig.  13. 


at  their 
respect 
in    this 


Mai.  Male/, 
quest.  5.  fa.  3. 
/.  Bod.  lib.  4. 
cap.  2,  de  da- 
tnon. 


Arch,  in  C.  al- 
le.accusatus. 
in  §.  Iz.  super, 
verba. 

I.Bod.  lib.  4. 
cap.  I.  de  dae- 
mon. 

Mai.  Malef 
quest.  56. 
pa.  3,   &  quae. 
S,part.  3. 


Ibidem. 


Que.  7.   act  2. 

20. 

[Redupl.] 


The  Scottish 
custOe  of  ac- 
cusing a  witch. 


1 6  Chap.  2.  The  discoverie 

or  a  chest  is  placed  in  the  church,  into  the  which  any  bodie  may 
freelie  cast  a  little  scroll  of  paper,  wherein  may  be  conteined  the 
name  of  the  witch,  the  time,  place,  and  fact,  &c.  And  the  same  chest 
being  locked  with  /  three  severall  locks,  is  opened  everie  fifteenth  daie 
by  three  inquisitors  or  officers  appointed  for  that  purpose  ;  which 
keepe  three  severall  kaies.  And  thus  the  accuser  need  not  be 
knowne,  nor  shamed  with  the  reproch  of  slander  or  malice  to  his 
poore  neighbour. 

Item,  there  must  be  great  persuasions  used  to  all  men,  women,  and 
children,  to  accuse  old  women  of  witchcraft. 

Item,  there  may  alwaies  be  promised  impunitie  and  favour  to 
witches,  that  confesse  and  detect  others  ;  and  for  the  contrarie,  there 
may  be  threatnings  and  violence  practised  and  used. 

Item,  the  little  children  of  witches,  which  will  not  confesse,  must  be 
attached  ;  who  (if  they  be  craftilie  handled  saith  Bodin)  will  confesse 
against  their  owne  mothers. 

Item,  witches  must  be  examined  as  suddenlie,  and  as  unawares  as 

is  possible  :  the  which  will  so  amaze  them,  that  they  will  confesse 

any  thing,  supposing  the  divell  hath  forsaken  them  ;  wheras  if  they 

21.    should  first  be  comitted  to  prison,  the  divell  would  tem/per  with  them, 

and  informe  them  what  to  doo. 

Item,  the  inquisitor,  judge,  or  examiner,  must  begin  with  small 
matters  first. 

Item,  they  must  be  examined,  whether  their  parents  were  witches 
or  no  :  for  witches  (as  these  Doctors  suppose)  come  by  propagation. 
/.  Bod.  lib.  dt  And  Bodm  setteth  downe  this  principle  in  witchcraft,  to  wit,  Si  saga 
L.^arenltes"'  '^'  sit  mater,  sic  etiam  estfilia:  howbeit  the  la  we  forbiddeth  it,  Ob  san- 
guinis reverentiam. 

Item,  the  examiner  must  looke  stedfastlie  upon  their  eies  :  for  they 
cannot  looke  directlie  upon  a  mans  face  (as  Bodin  affirmeth  in  one 
place,  although  in  another  he  saith,  that  they  kill  and  destrcie  both 
men  and  beasts  with  their  lookes.) 

Item,  she  must  be  examined  of  all  accusations,  presumptions,  and 
faults,  at  one  instant  ;  least  sathan  should  afterwards  dissuade  hir 
from  confession. 

Item,  a  witch  may  not  be  put  in  prison  alone,  least  the  divell  dis- 
suade hir  from  confession,  through  promises  of  her  indemnitie.  For 
(saith  Bodin)  some  that  have  beene  in  the  gaole  have  prooved  to  flie 
awaie,  as  they  were  woont  to  doo  when  they  met  with  Diana  and 
Minerva,  Gr>c.  :  and  so  brake  their  owne  necks  against  the  stone 
walles. 

Item,  if  anie  denie  hir  owne  confession  made  without  torture,  she 


dt  testibus. 


of  Witchci-aft. 


Chap. 


17 


16. 


is  neverthelesse  by  that  confession  to  be  condemned,  as  in  anie  other 
crime. 

Item,  the  judges  must  seeme  to  put  on  a  pittifuU  countenance  and 
to  mone  them  ;  saieng,  that  It  was  not  they,  but  the  divell  that  com- 
mitted the  murther,  and  that  he  compelled  them  to  doo  it  ;  and  must 
make  them  beleeve  that  they  thinke  them  to  be  innocents. 

Item,  if  they  will  confesse  nothing  but  upon  the  racke  or  torture  ; 
their  apparell  must  be  changed,  and  everie  haire  in  their  bodie  must 
be  shaven  off  with  a  sharpe  razor. 

Item,  if  they  have  charmes  for  taciturnitie,  so  as  they  feele  not 
the  common  tortures,    and    therefore   confesse   nothing  :  then  some 
sharpe  instrument  must  be  thrust  betwixt  everie  naile  of  their  fingers 
and  toes  :  which  (as  /  Bodin  saith)  was  king  Childeberts  devise,  and  is    k.  chiideberts 
to  this  daie  of  all  others  the  most  effectuall.     For  by  meanes  of  that    ^^^eii  devise. 
extreme  paine,  they  will  (saith  he)  confesse  anie  /  thing.  22. 

Item,   Pmilus  Grillafidus,  being  an  old  dooer  in  these   matters,    p.  GrUlandus. 
wisheth   that  when  witches   sleepe,   and   feele   no   paine    upon    the 
torture,  Dojiiiiie  labia  mea  aperies  should  be  said,  and  so  (saith  he) 
both  the  torments  will  be  felt,  and  the  truth  will  be  uttered  :  Et  sic  ars 
debiditur  arte. 

Item,  Bodin  saith,  that  at  the  time  of  examination,  there  should 
be  a  semblance  of  great  a  doo,  to  the  terrifieing  of  the  witch  :  and 
that  a  number  of  instruments,  gieves,  manacles,  ropes,  halters,  fetters, 
&c.  be  prepared,  brought  foorth,  and  laid  before  the  examinate  :  and 
also  that  some  be  procured  to  make  a  most  horrible  and  lamentable 
crie,  in  the  place  of  torture,  as  though  he  or  she  were  upon  the  racke, 
or  in  the  tormentors  hands  :  so  as  the  examinate  may  heare  it  whiles 
she  is  examined,  before  she  hir  selfe  be  brought  into  the  prison  ;  and 
perhaps  (saith  he)  she  will  by  this  meanes  confesse  the  matter. 

Item,  there  must  be  subborned  some  craftie  spie,  that  may  seeme 
to  be  a  prisoner  with  hir  in  the  like  case  ;  who  perhaps  may  in  con- 
ference undermine  hir,  and  so  bewraie  and  discover  hir. 

Item,  if  she  will  not  yet  confesse,  she  must  be  told  that  she  is  detected, 
and  accused  by  other  of  hir  companions  ;  although  in  truth  there  be 
no  such  matter  :  and  so  perhaps  she  will  confesse,  the  rather  to  be 
revenged  upon  hir  adversaries  and  accusers. 

The    third    Chapter. 

Matters  of  evidence  against  witches. 

F  an  old  woman  threaten  or  touch  one  being  in  health, 

who  dieth    shortlie   after  ;    or   else  is   infected  with  the 

leprosie,  apoplexie,  or  anie  other  strange  disease  :  it  is 

(saith  Bodin  a  permanent  fact,   and  such  an  evidence, 

D 


A  subtill 
and  dive- 
lish  devise 


£n1 


Chap.  3. 


The  discoverie 


as    condemnation    or    death    must    insue,    without   further   proofe  ; 
if  anie  bodie   have  mistrusted  hir,  or  said   before  that   she  was  a 
23.    witch.  / 

Item,  if  anie  come  in,  or  depart  out  of  the  chamber  or  house,  the 
doores  being  shut  ;  it  is  an  apparent  and  sufficient  evidence  to  a 
witches  condemnation,  without  further  triall  :  which  thing  Bodin 
never  sawe.  If  he  can  shew  me  that  feat,  I  will  subscribe  to  his 
follie.  For  Christ  after  his  resurrection  used  the  same  :  not  as  a 
ridiculous  toie,  that  everie  witch  might  accomplish  ;  but  as  a  speciall 
miracle,  to  strengthen  the  faith  of  the  elect. 

Item,  if  a  woman  bewitch  anie  bodies  eies,  she  is  to  be  executed 
without  further  proofe. 

Item,  if  anie  inchant  or  bewitch  mens  beasts,  or  corne,  or  flie  in  the 
aire,  or  make  a  dog  speake,  or  cut  off  anie  mans  members,  and  unite 
them  againe  to  men  or  childi'ens  bodies  ;  it  is  sufficient  proofe  to  con- 
demnation. 

Item,  presumptions  and  conjectures  are  sufficient  proofes  against 
16.    witches.  / 

Item,  if  three  witnesses  doo  but  saie,  Such  a  woman  is  a  witch ; 
then  is  it  a  cleere  case  that  she  is  to  be  executed  with  death.  Which 
matter  Bodin  saith  is  not  onelie  certeine  by  the  canon  and  civill 
lawes,  but  by  the  opinion  of  pope  Innocent^  the  wisest  pope  (as  he 
saith)  that  ever  was. 

Item,  the  complaint  of  anie  one  man  of  credit  is  sufficient  to  bring 
a  poore  woman  to  the  racke  or  pullie. 

Item,  a  condemned  or  infamous  persons  testimonie  is  good  and 
allowable  in  matters  of  witchcraft. 

Item,  a  witch  is  not  to  be  delivered,  though  she  endure  all  the 
tortures,  and  confesse  nothing  ;  as  all  other  are  in  anie  criminall 
cases. 

Item,  though  in  other  cases  the  depo.sitions  of  manie  women  at  one 
instant  are  disabled,  as  insufficient  in  lawe  ;  bicause  of  the  imbecillitie 
and  frailtie  of  their  nature  or  sex  :  yet  in  this  matter,  one  woman, 
though  she  be  a  partie,  either  accuser  or  accused,  and  be  also 
infamous  and  impudent  (for  such  are  Bodins  words)  yea  and  alreadie 
condemned  ;  she  may  neverthelesse  serve  to  accuse  and  condemne  a 
witch. 

Item,  a  witnesse  uncited,  and  offering  himselfe  in  this  case  is  to  be 
heard,  and  in  none  other. 

Item,  a  capitall  enimie  (if  the  enimitie  be  pretended  to  growe  by 
24,  meanes  of  witchcraft)  may  object  against  a  witch  ;  and  none  /  exception 
is  to  be  had  or  made  against  him. 
Par.  Ill  L.  Item,  although  the  proofe  of  perjurie  may  put  backe  a  witnesse  in 


Bai  .Spineus, 
&•,  /.  Bod.  de 
damon.  lib.  2. 
cap.  2. 


Alexa7ider. 
L.  ubi  nume- 
rus  de  testibus. 
J.  Bod.  de  dae- 
mon, lib.  2. 
cap.  2. 


of  Witchcraft. 


Chap.  4 


19 


all  other  causes  ;  yet  in  this,  a  perjured  person  is  a  good  and  lawful!  post.h-gatum 

9.  his,  de  us 

vvitnesse. 


quibus  ut  indig. 
Alex.  cap.  72. 
L.  2.  (Jc. 


Item,  the  proctors  and  advocats  in  this  case  are  compelled  to  be 
witnesses  against  their  clients,  as  in  none  other  case  they  are  to  be 
constrained  there  unto. 

Item,  none  can  give  evidence  against  witches,  touching  their 
assemblies,  but  witches  onelie  :  bicause  (as  Bodin  saith)  none  other 
can  doo  it.     Howbeit,  AV.  Ga.  writeth,  that  he  came  to  the  God  speed,    in  his  foolish 

',,,,,,,,,.,,  ,        ,  ,         pamphlet  of  the 

and  with  his  sword  and  buckler  killed  the  divell  ;  or  at  the  least  he   execution  of 
wounded  him  so  sore,  that  he  made  him  stinke  of  brimstone.  Windsor  witches. 

Item,  Bodin  saith,  that  bicause  this  is  an  extraordinarie  matter  ; 
there  must  heerein  be  extraordinarie  dealing  :  and  all  maner  of  waies 
are  to  be  used,  direct  and  indirect. 


The    fourth    Chapter. 

Confessions  of  witches,  whereby  they  are  condemned. 

|OME  witches  confesse  (saith  Bodin)  that  are  desirous  to 
die  ;  not  for  glorie,  but  for  despaire  :  bicause  they  are 
tormented  in  their  life  time.  But  these  may  not  be 
spared  (saith  he)  although  the  lawe  dooth  excuse  them. 

The  best  and  surest  confession  is  at  shrift,  to  hir  ghostlie  father. 

Item,  if  she  confesse  manie  things  that  are  false,  and  one  thing  that 
may  be  true  ;  she  is  to  be  taken  and  executed  upon  that  confession.  / 

Item,  she  is  not  so  guiltie  that  confesseth  a  falshood  or  lie,  and 
denieth  a  truth  ;  as  she  that  answereth  by  circumstance. 

Item,  an  equivocall  or  doubtfull  answer  is  taken  for  a  confession 
against  a  witch.  / 

Item,  Bodin  reporteth,  that  one  confessed  that  he  went  out,  or 
rather  up  into  the  aire,  and  was  transported  manie  miles  to  the  fairies 
danse,  onelie  bicause  he  would  spie  unto  what  place  his  wife  went  to 
bagging,  and  how  she  behaved  hir  selfe.  Whereupon  was  much  a  doo 
among  the  inquisitors  and  lawyers,  to  discusse  whether  he  should  be 
executed  with  his  wife  or  no.  But  it  was  concluded  that  he  must  die, 
bicause  he  bewraied  not  his  wife  :  the  which  he  forbare  to  doo, 
Propter  reverentiam  honoris  &^  families. 

Item,  if  a  woman  confesse  freelie  herein,  before  question  be  made; 
and  yet  afterward  denie  it  :  she  is  neverthelesse  to  be  burned. 

Item,  they  affirme  that  this  extremitie  is  herein  used,  bicause  not 
one  among  a  thousand  witches  is  detected.  And  yet  it  is  affirmed  by 
Sprefiger,  in  M.  Mai.  that  there  is  not  so  little  a  parish,  but  there  are 
manie  witches  knowne  to  be  therein. 


/.  Bod.  lib.  4. 
cap.  3. 

Is  there  anie 
probabilitie  that 
such  would  con- 
tinue witches  ? 
Idem  Ibid. 

Joan.  An.  ad 
speculat.  tit.  »  m 
de  litis  con- 
test, part.  2. 


L.  nan  alie- 
nuni  eodem. 

25- 

L.  de  (Flat.  5. 
nihil  eodem. 
(Jc. 

I.  Bod.  de  doe- 
mono,  lib.  4. 
cap.  3. 


20 


Chap.  5. 


The  discoverie 


I.  Bod.  dc  da- 
mono,  lib.  4 
cap.  4. 


26. 


I.  Bod.  de  dee- 
mono,  lib.  4. 
cap.  4. 


L.  decurionl 
de  pisnis. 
Panorm.  (sf 
Felin.  in  C. 
veniens.  i. 
de  testib.  parsi 
causa.  154. 
Lib.  4.  tiumero. 
12.  usq;  a  18. 

18. 


The    fift    Chapter. 

Presic/nptions,  whereby  witches  are  condemned. 

I F  anie  womans  child  chance  to  die  at  hir  hand,  so  as  no 
bodie  knoweth  how  ;  it  may  not  be  thought  or  presumed 
that  the  mother  killed  it,  except  she  be  supposed  a  witch  : 
and  in  that  case  it  is  otherwise,  for  she  must  upon  that 
presumption  be  executed  ;  except  she  can  proove  the  negative  or 
contrarie. 

Item,  if  the  child  of  a  woman  that  is  suspected  to  be  a  witch,  be 
lacking  or  gone  from  hir  ;  it  is  to  be  presumed,  that  she  hath  sacrificed 
it  to  the  divell  :  except  she  can  proove  the  negati^ve  or  contrarie. 

Item,  though  in  other  persons,  certeine  points  of  their  confessions 
may  be  thought  erronious,  and  imputed  to  error  :  yet  (in  witches 
causes)  all  oversights,  imperfections,  and  escapes  must  /  be  adjudged 
impious  and  malicious,  and  tend  to  hir  confusion  and  condemnation. 

Item,  though  a  theefe  be  not  said  in  lawe  to  be  infamous  in  any 
other  matter  than  in  theft  ;  yet  a  witch  defamed  of  witchcraft  is  said 
to  be  defiled  with  all  maner  of  faults  and  infamies  universallie, 
though  she  were  not  condemned  ;  but  (as  I  said)  defamed  with  the 
name  of  a  witch.  For  rumors  and  reports  are  sufficient  (saith  Boditi) 
to  condemne  a  witch. 

Item,  if  any  man,  woman,  or  child  doo  saie,  that  such  a  one  is  a 
witch  ;  it  is  a  most  vehement  suspicion  (saith  Bodin)  and  sufficient 
to  bring  hir  to  the  racke  :  though  in  all  other  cases  it  be  directlie 
against  lawe. 

Item,  in  presumptions  and  suspicions  against  a  witch,  the  common 
brute  or  voice  of  the  people  cannot  erre. 

Item,  if  a  woman,  when  she  is  apprehended,  crie  out,  or  saie  ;  I 
am  undoone  ;  Save  my  life  ;  I  will  tell  you  how  the  matter  standeth, 
&c  :  she  is  thereupon  most  vehementlie  to  be  suspected  and  con- 
demned to  die.  / 

Item,  though  a  conjurer  be  not  to  be  condemned  for  curing  the 
diseased  by  vertue  of  his  art  :  yet  must  a  witch  die  for  the  like  case. 

Item,  the  behaviour,  looks,  becks,  and  countenance  of  a  woman, 
are  sufficient  signes,  whereby  to  presume  she  is  a  witch  :  for  alwais 
they  looke  downe  to  the  ground,  and  dare  not  looke  a  man  full  in 
the  face. 

Item,  if  their  parents  were  thought  to  be  witches,  then  is  it 
certeinlie  to  be  presumed  that  they  are  so  :  but  it  is  not  so  to  be 
thought  of  whoores. 

Item,  it   is  a  vehement  presumption  if  she  cannot  weepe,  at  the 


of  Witchcraft, 


Chap.  6. 


21 


time  of  hir  examination  :  and  yet  Bodin  saith,  that  a  witch  may  shed 
three  drops  out  of  hir  right  eie. 

Item,  it  is  not  onelie  a  vehement  suspicion,  and  presumption,  but 
an  evident  proofe  of  a  witch,  if  any  man  or  beast  die  suddenhe  where 
she  hath  beene  seene  latelie  ;  although  hir  witching  stuffe  be  not 
found  or  espied. 

Item,  if  any  bodie  use  familiaritie  or  companie  with  a  witch 
convicted  ;  it  is  a  sufficient  presumption  against  that  person  to  be 
adjudged  a  witch.  / 

Item,  that  evidence  that  may  serve  to  bring  in  any  other  person  to 
examination,  may  serve  to  bring  a  witch  to  her  condemnation. 

Item,  herein  judgment  must  be  pronounced  &  executed  (as  Bodin 
saith)  without  order,  and  not  like  to  the  orderlie  proceeding  and  forme 
of  judgement  in  other  crimes. 

Item,  a  witch  may  not  be  brought  to  the  torture  suddenlie,  or  before 
long  examination,  least  she  go  awaie  scotfree  :  for  they  feele  no 
torments,  and  therefore  care  not  for  the  same  (as  Bodin  affirmeth.) 

Item,  little  children  may  be  had  to  the  torture  at  the  first  dash  ; 
but  so  may  it  not  be  doone  with  old  women  :  as  is  aforesaid. 

Item,  if  she  have  anie  privie  marke  under  hir  arme  pokes,  under 
hir  haire,  under  hir  lip,  or  in  hir  buttocke,  or  in  hir  privities  :  it  is  a 
presumption  sufficient  for  the  judge  to  proceed  and  give  sentence  of 
death  upon  hir. 

The  onlie  pitie  they  shew  to  a  poore  woman  in  this  case,  is ;  that 
though  she  be  accused  to  have  slaine  anie  bodie  with  her  inchant- 
ments  ;  yet  if  she  can  bring  foorth  the  partie  alive,  she  shall  not  be 
put  to  death.  Whereat  I  marvell,  in  as  much  as  they  can  bring  the 
divell  in  any  bodies  likenesse  and  representation. 

Item,  their  lawe  saith,  that  an  uncerteine  presumption  is  sufficient, 
when  a  certeine  presumption  faileth. 

The    sixt    Chapter. 

Particular  Interogatories  icsed  by  the  inquisitors  against  witches. 

NEEDE  not  stale  to  confute  such  parciall  and  horrible 
dealings,  being  so  apparentlie  impious,  and  full  of  tyrannic 
which  except  I  should  have  so  manifestlie  detected,  even 
with  their  owne  writings  and  assertions,  few  or  none 
would  have  beleeved.  But  for  brevities  sake  I  will  passe  over  the 
same  ;  supposing  that  the  ci  /  ting  of  such  absurdities  may  stand  for 
a  suffici  /ent  confutation  thereof.  Now  therefore  I  will  proceed  to  a 
more  particular  order  and  maner  of  examinations,  &c  :  used  by  the 
inquisitors,  and  allowed  for  the  most  part  throughout  all  nations. 


27. 

L.  5.  de  adult. 
§.  gl.  &r  Bart. 
c.  veiicrabihs 
de  electio.  (^c 
I.  Bod.  de  dce- 
viono.  lib.  4. 
cap.  4. 


Idem  Ibid. 


Cap.  pmterea 
cum  glos.  exit  a 
de  test. 
Panormii.  iu 
C.  vencr.  col. 
2.  codem,  (i/i . 


28. 
19. 


22 


Chap.  7. 


The  discoverie 


Mai.  male/, 
super,  inter- 
rog. 


Semca  in 

tragced. 
Mai.  malef. 
fart.  3.  queest 
15.  act.  10. 


Num.  II,  4. 

1.  Sam.  II,  4. 

2.  Sa.  15,23. 
Mat.  g.  &  13  & 
22.  &  24.  &  25. 
Luke  3.&C. 


Seneca  in 
tiagad. 


Eccl.  35,  15. 


sg. 


Triall  of  teares. 


Mai.  Malef. 
qua.  15.  pa.  3. 


20 


First  the  witch  must  be  demanded,  why  she  touched  such  a  child, 
or  such  a  cow,  &c  :  and  afterward  the  same  child  or  cow  fell  sicke 
or  lame,  &c. 

Item,  why  hir  two  kine  give  more  milke  than  hir  neighbors.  And 
the  note  before  mentioned  is  heere  againe  set  downe,  to  be  speciallie 
observed  of  all  men  :  to  wit  ;  that  Though  a  witch  cannot  weepe,  yet 
she  may  speake  with  a  crieng  voice.  Which  assertion  of  weeping  is 
false,  and  contrarie  to  the  saieng  of  Seneca.,  Cato,  and  manie  others  ; 
which  affirme,  that  A  woman  weepeth  when  she  meaneth  most  deceipt : 
and  therefore  saith  AI.  Mai.  she  must  be  well  looked  unto,  otherwise 
she  will  put  spettle  privilie  upon  hir  cheeks,  and  seeme  to  weepe  : 
which  rule  also  Bodin  saith  is  infallible.  But  alas  that  teares  should 
be  thought  sufficient  to  excuse  or  condemne  in  so  great  a  cause,  and  so 
weightie  a  triall  !  I  am  sure  that  the  woorst  sort  of  the  children  of 
Israel  wept  bitterlie  :  yea,  if  there  were  any  witches  at  all  in  Israel, 
they  wept.  For  it  is  written,  that  all  the  children  of  Israel  wept. 
Finallie,  if  there  be  any  witches  in  hell,  I  am  sure  they  weepe  :  for 
there  is  weeping,  wailing,  and  gnashing  of  teeth. 

But  God  knoweth,  many  an  honest  matrone  cannot  sometimes  in 
the  heavines  of  her  heart  shed  teares  ;  the  which  oftentimes  are 
more  readie  and  common  with  craftie  queanes  and  strumpets,  than 
with  sober  women.  For  we  read  of  two  kinds  of  teares  in  a  womans 
eie,  the  one  of  true  greefe,  the  other  of  deceipt.  And  it  is  written, 
that  Dediscere  flet-e  faininam  est  mendaciiivi :  which  argueth,  that 
they  lie  which  say,  that  wicked  women  cannot  weepe.  But  let  these 
tormentors  take  heed,  that  the  teares  in  this  case  which  runne  downe  the 
widowes  cheeks,  with  their  crie  spoken  of  by  Jesus  Sirach,  be  not 
heard  above.  But  lo  what  learned,  godlie,  and  lawfull  meanes  these 
popish  inquisitors  have  invented  for  the  triall  of  true  or  false  teares.  / 

The   seventh    Chapter. 

The  inquisitors  triall  of  weeping  by  conjuration. 

CONJURE  thee  by  the  amorous  teares,  which  Jesus 
Christ  our  Saviour  shed  upon  the  crosse  for  the  salvation 
of  the  world  ;  and  by  the  most  earnest  and  burning  teares 
of  his  mother  the  most  glorious  virgine  Marie.,  sprinkled 
upon  his  wounds  late  in  the  evening ;  and  by  all  the  teares,  which 
everie  saint  and  elect  vessell  of  God  hath  powred  out  heere  in  the 
world,  and  from  whose  eies  he  hath  wiped  awaie  all  teares  ;  that  if 
thou  be  without  fault,  thou  maist  powre  downe  teares  aboundantlie  ; 
and  if  thou  be  guiltie,  that  thou  weepe  in  no  wise  :  In  the  name  of  the 
father,  of  the  sonne,  and  of  the  holie  ghost  ;  Amen.  And  note  (saith 
he)  that  the  more  you  conjure,  the  lesse  she  weepeth.  / 


of  Witchcraft.  chap.  8.  23 

The   eight    Chapter. 

Certaine  cautions  agaitist  witches,  and  of  their  tortures  to  procure 
cotifcssion. 

|UT  to  manifest  their  further  follies,  I  will  recite  some  of 
their  cautions,  which  are  published  by  the  ancient  inquisi- 
tors, for  perpetuall  lessons  to  their  successors  :  as  followeth. 
The  first  caution  is  that,  which  was  last  rehearsed  con- 
cerning weeping  ;  the  which  (say  they)  is  an  infallible  note. 

Secondlie,    the  judge   must  beware    she   touch    no   part   of    him, 
speciallie  of  his  bare  ;  and  that  he  alwaies  weare  about  his  necke 
conjured  salt,  palme,  herbes,  and  waxe  halowed  :  which  (say  they)  are    Ja.  Sprenger. 
not  onelie  approoved  to  be  good  by  the  witches  confessions  ;  but  /  also      '  '"  '  °^' 
by  the  use  of  the  Romish  church,  which  halloweth  them  onelie  for 
that  purpose. 

Item,  she  must  come  to  hir  arreignement  backward,  to  wit,  with  hir   Mai.  male/. 
taile  to  the  judges  face,  who  must  make  manie  crosses,  at  the  time  of  ^*'  ^'  ^"'^'  '^' 
hir  approching  to  the  barre.     And  least  we  should  condemne  that 
for  superstition,  they  prevent  us  with  a  figure,  and  tell  us,  that  the   proUpsis  or 
same  superstition  may  not  seeme  superstitious  unto  us.     But  this    P' inoccupation. 
resembleth  the  persuasion  of  a  theefe,  that  dissuadeth  his  sonne  from 
stealing ;  and  neverthelesse  telleth  him  that  he  may  picke  or  cut  a 
pursse,  and  rob  by  the  high  waie. 

One  other  caution  is,  that  she  must  be  shaven,  so  as  there  remaine 
not  one  haire  about  hir  :  for  sometimes  they  keepe  secrets  for  tacitur- 
nitie,  and  for  other  purposes  also  in  their  haire,  in  their  privities,  and 
betweene  their  skinne  and  their  flesh.     For  which  cause  I  marvell 
they  flea  them  not:  for  one  of  their  witches  would  not  burne,  being  in 
the   middest  of  the   flame,  as  M.  Mai.  reporteth  ;  untill  a  charme   3[al.  male/. 
written  in  a  little  scroll  was  espied  to  be  hidden  betweene  hir  skin 
and  flesh,  and  taken  awaie.     And  this  is  so  gravelie  and  faithfullie 
set  downe  by  the  inquisitors  themselves,  that  one  may  beleeve  it  if 
he  list,  though  indeed  it  be  a  verie  lie.     The  like  lie  citeth  Bodin,  of  John.  Bod. 
a  witch  that  could  not  be  strangled  by  the  executioner,  doo  what  he   ^.nno  14S5  a 
could.     But  it  is  most  true,  that  the  inquisitor  Cumamcs  in  one  yeare   i^nave  inquisi- 
did  shave  one  and  fourtie  poore  women,  and  burnt  them  all  when  he 
had  done. 

Another  caution  is,  that  at  the  time  and  place  of  torture,  the  hal-   Q.  id.detem- 
lowed  things  aforesaid,  with  the  seaven  words  spoken  on  the  crosse,  be  ^inurrog^  " 
hanged  about  the  witches  necke  ;  and  the  length  of  Christ  in  waxe  be 
knit  about  hir  bare  naked  bodie,  with  relikes  of  saints,  &c.     All  which 
stuffe  (saie  they)  will  so  worke  within  and  upon  them,  as  when  they 


24  Chap.  g.  The  discoverie 

are  racked  and  tortured,  they  can  hardlie  staie  or  hold  themselves 

from  confession.     In  which  case   I  doubt  not  but  that  pope,  which 

Blasphemous         blasphemed  Christ,  and  curssed  his  mother  for  a  pecocke,  and  curssed 

thafname'the         ^^"^  ^^'*-^^  great  despights  for  a  peece  of  porke,  with  lesse  compulsion 

third.  would  have  renounced  the  trinitie,  and  have  worshipped  the  divell 

1.    upon  his  knees./ 

Another  caution  is,  that  after  she  hath  beene  racked,  and  hath 

passed  over  all  tortures  devised  for  that  purpose  ;  and  after  that  she 

3^-    hath  beene  compelled  to  drinke  holie  water,  she  be  conveied  /  againe 

to  the  place  of  torture  :  and  that  in  the  middest  of  hir  torments,  hir 

accusations  be  read  unto  hir  ;  and  that  the  witnesses  (if  they  will)  be 

brought  face  to  face  unto  hir :  and  finallie,  that  she  be  asked,  whether 

Mai.  male/.  for  triall  of  hir  innocencie  she  will  have  judgement,  Candentis/errz, 

par.  3,  qua.     .      ^y^jf^jj  jg  .  '^q  carrie  a  certeine  weight  of  burning  iron  in  hir  bare  hand. 

But  that  may  not   (saie  they)  in  anie  wise  be  granted.     For   both 

Af.  Mai.  and  Bodin  also  affirme,  that  manie  things  may  be  promised, 

but  nothing  need   be  performed  :  for  whie,  they  have  authoritie  to 

promise,  but  no  commission  to  performe  the  same. 

Another  caution  is,  that  the  judge  take  heed,  that  when  she  once 
beginneth  to  confesse,  he  cut  not  off  hir  examination,  but  continue  it 
night  and  dale.  For  many-times,  whiles  they  go  to  dinner,  she  re- 
turneth  to  hir  vomit. 

Another  caution  is,  that  after  the  witch  hath  confessed  the  annoie- 
ing  of  men  and  beasts,  she  be  asked  how  long  she  hath  had  Incicbiis, 
when  she  renounced  the  faith,  and  made  the  reall  league,  and  what 
that  league  is,  &c.  And  this  is  indeede  the  cheefe  cause  of  all  their 
incredible  and  impossible  confessions  :  for  upon  the  racke,  when  they 
have  once  begunne  to  lie,  they  will  saie  what  the  tormentor  list. 

The  last  caution  is,  that  if  she  will  not  confesse,  she  be  had  to  some 
strong  castle  or  gaole.  And  after  certeine  dales,  the  gaolor  must 
make  hir  beleeve  he  goeth  foorth  into  some  farre  countrie  :  and  then 
some  of  hir  freends  must  come  in  to  hir,  and  promise  hir,  that  if  she 
will  confesse  to  them,  they  will  suffer  hir  to  escape  out  of  prison  : 
which  they  may  well  doo,  the  keeper  being  from  home.  And  this 
Mai.  male/.  waie  (saith  M.  Mai.)  hath  served,  when  all  other  meanes  have  failed, 

fl^r^^"^  '^  "^"^  ^^  '•^'^  place  it  may  not  be  omitted,  that  above  all  other  times, 

they  confesse  upon  fridaies.  Now  ssXih  James  Spretiger,  and  Henrie 
Instifor,  we  must  saie  all,  to  wit :  If  she  confesse  nothing,  she  should 
be  dismissed  by  lawe ;  and  yet  by  order  she  may  in  no  wise  be  bailed, 
but  must  be  put  into  close  prison,  and  there  be  talked  withall  by 
some  craftie  person  (those  are  the  words)  and  in  the  meane  while 
there  must  be  some  eves-dropers  with  pen  and  inke  behind  the  wall, 
to  hearken  and  note  what  she  confesseth  :  or  else  some  of  hir  old 


of  Witchcraft.  chap.  9.  25 

companions  and  acquain  /tance  may  come  in  and  taike  with  hir  of  old  32. 
matters,  and  so  by  eves-droppers  be  also  bewraied  ;  so  as  there  shall 
be  no  end  of  torture  before  she  have  confessed  what  they  will./  22 

The    Ninth    Chapter. 

The  fifteene  crlvtes  laid  to  the  charge  of  witches,  by  witchmongers ; 
speciallie  by  Bodin,  in  Dccmonomania. 

HEY  denie  God,  and  all  religion.  I 

Aiistvere*  Then  let  them  die  therefore,  or  at  the  least    [*Rom.] 
be  used  like  infidels,  or  apostataes. 

They   cursse,   blaspheme,  and   provoke  God  with  all       2 
despite. 

AnsTuere*  Then  let  them  have  the  law  expressed  in  Levit.  24.  and 
Deut.  13.  &  17. 

They  give  their  faith  to  the  divell,  and  they  worship  and  offer  sacri-       3 
fice  unto  him. 

Atts.  Let  such  also  be  judged  by  the  same  lawe. 

They  doo  solemnelie  vow  and  promise  all  their  progenie  unto  the      4 
divell. 

Alls.  This  promise  proceedeth  from  an  unsound  mind,  and  is  not 
to  be  regarded  ;  bicause  they  cannot  performe  it,  neither  will  it  be 
prooved  true.  Howbeit,  if  it  be  done  by  anie  that  is  sound  of  mind, 
let  the  cursse  of  Jefemie.  32.  36.  light  upon  them,  to  wit,  the  sword, 
famine  and  pestilence. 

They  sacrifice  their  owne  children  to  the  divell  before  baptisme,       5 
holding  them  up  in  the  aire  unto  him,  and  then  thrust  a  needle  into 
their  braines. 

Afis.  If  this  be  true,  I  maintaine  them  not  herein :  but  there  is  a 
lawe  to  judge  them  by.  Howbeit,  it  is  so  contrarie  to  sense  and 
nature,  that  it  were  foUie  to  beleeve  it  ;  either  upon  Bodins  bare  word, 
or  else  upon  his  presumptions  ;  speciallie  when  so  small  commoditie 
and  so  great  danger  and  inconvenience  insueth  to  the  witches  thereby. 

They  burne  their  children  when  they  have  sacrificed  them.  5 

A71S.  Then  let  them  have  such  punishment,  as  they  that  offered 
their  children  unto  Moloch  :  Levit.  20.  But  these  be  meere  /  devises  33- 
of  witchmoongers  and  inquisitors,  that  with  extreame  tortures 
have  Avroong  such  confessions  from  them  ;  or  else  with  false  reports 
have  beelied  them  ;  or  by  flatterie  &  faire  words  and  promises  have 
woon  it  at  their  hands,  at  the  length. 

They  sweare  to  the  divell  to  bring  as  manie  into  that  societie  as      pr 
they  can. 

Alls.  This  is  false,  and  so  prooved  elsewhere. 

E 


26 


2.  Booke. 


The  discoverie 


8  They  sweare  by  the  name  of  the  divell. 

Ans.  I  never  heard  anie  such  oth,  neither  have  we  warrant  to  kill 
them  that  so  doo  sweare ;  though  indeed  it  be  verie  lewd  and  impious. 

9  They  use  incestuous  adulterie  with  spirits. 

Ans.  This  is  a  stale  ridiculous  lie,  as  is  prooved  apparentlie 
hereafter. 

10  They  boile  infants  (after  they  have  murthered  them  unbaptised) 
untill  their  flesh  be  made  potable. 

23.        A7ts.  This  is  untrue,  incredible,  and  impossible./ 

1 1  They  eate  the  ilesh  and  drinke  the  bloud  of  men  and  children 
openlie. 

Ans.  Then  are  they  kin  to  the  Anthropophagi  and  Canibals.  But 
I  beleeve  never  an  honest  man  in  Englatid  nor  in  France,  will  affirme 
that  he  hath  seene  any  of  these  persons,  that  are  said  to  be  witches, 
do  so  ;  if  they  shuld,  I  beleeve  it  would  poison  them. 

12  They  kill  men  with  poison. 

Ans.  Let  them  be  hanged  for  their  labour. 

13  They  kill  mens  cattell. 

Ans.  Then  let  an  action  of  trespasse  be  brought  against  them  for 
so  dooing. 

14  They  bewitch  mens  corne,  and  bring  hunger  and  barrennes  into 
the  countrie  ;  they  ride  and  flie  in  the  aire,  bring  stormes,  make 
tempests,  &c. 

Ans.  Then  will  I  worship  them  as  gods  ;  for  those  be  not  the 
works  of  man,  nor  yet  of  witch  :  as  I  have  elsewhere  prooved  at 
large. 

1 5  They  use  venerie  with  a  divell  called  Incubus,  even  when  they  lie 
in  bed  with  their  husbands,  and  have  children  by  them,  which  become 
the  best  witches. 

Ans.  This  is  the  last  lie,  verie  ridiculous,  and  confuted  by  me  else- 
34    where.  / 

The    tenth    Chapter. 

A  refutation  of  the  former  surmised  crimes  patched  togither  by 
Bodi7t,  and  the  onelie  waie  to  escape  the  inquisitors  hands. 

IF   more   ridiculous   or   abhominable   crimes   could   have 

beene  invented,  these  poore  women  (whose  cheefe  fault 

is  that  they  are  scolds)  should  have  beene  charged  with 

them. 

In  this  libell  you  dooe  see  is  conteined  all  that  witches  are  charged 

with  ;  and  all  that  also,  which  anie  witchmoonger  surmiseth,  or  in 

malice  imputeth  unto  witches  power  and  practise. 


of  Witchcraft. 


Chap.  10. 


27 


Some  of  these  crimes  may  not  onelie  be  in  the  power  and  will  of  a 
witch,  but  may  be  accomplished  by  naturall  meanes  :  and  therefore  by 
them  the  matter  in  question  is  not  decided,  to  wit  ;  Whether  a  witch 
can  worke  woonders  supernaturallie  ?  For  manie  a  knave  and  whore 
dooth  more  commonlie  put  in  execution  those  lewd  actions,  than  such 
as  are  called  witches,  and  are  hanged  for  their  labour. 

Some  of  these  crimes  also  laid  unto  witches  charge,  are  by  me 
denied,  and  by  them  cannot  be  prooved  to  be  true,  or  committed  by 
any  one  witch.  Othersome  of  these  crimes  likewise  are  so  absurd, 
supernaturall,  and  impossible,  that  they  are  derided  almost  of  all  men, 
and  as  false,  fond,  and  fabulous  reports  condemned  :  insomuch  as  the 
very  witchmoongers  themselves  are  ashamed  to  heare  of  them. 

If  part  be  untrue,  why  may  not  the  residue  be  thought  false  1  For 
all  these  things  are  laid  to  their  charge  at  one  instant,  even  by  the 
greatest  doctors  and  patrones  of  the  sect  of  witchmongers,  producing 
as  manie  proofs  for  witches  supernaturall  and  impossible  actions,  as 
for  the  other.  So  as,  if  one  part  of  their  accusation  be  false,  the  other 
part  deserveth  no  credit.  If  all  be  true  that  is  alledged  of  their 
dooings,  why  should  we  beleeve  in  Christ,  bicause  of  his  miracles, 
when  a  witch  dooth  as  great/  wonders  as/  ever  he  did  1 

But  it  will  be  said  by  some  ;  As  for  those  absurd  and  popish 
writers,  they  are  not  in  all  their  allegations,  touching  these  matters,  to 
be  credited.  But  I  assure  you,  that  even  all  sorts  of  writers  heerein 
(for  the  most  part)  the  very  doctors  of  the  church  to  the  schoolemen, 
protestants  and  papists,  learned  and  unlearned,  poets  and  historio- 
graphers, Jewes,  Christians,  or  Gentiles  agree  in  these  impossible 
and  ridiculous  matters.  Yea  and  these  writers,  out  of  whome  I  gather 
most  absurdities,  are  of  the  best  credit  and  authoritie  of  all  writers  in 
this  matter.  The  reason  is,  bicause  it  was  never  throughlie  looked 
into  ;  but  everie  fable  credited  ;  and  the  word  (Witch)  named  so  often 
in  scripture. 

They  that  have  scene  further  of  the  inquisitors  orders  and  customes, 
sale  also  ;  that  There  is  no  waie  in  the  world  for  these  poore  women 
to  escape  the  inquisitors  hands,  and  so  consequentlie  burning  :  but  to 
gild  their  hands  with  monie,  wherb}^  oftentimes  they  take  pitie  upon 
them,    and   deliver   them,  as   sufficientlie   purged.      For   they   have 
authoritie  to  exchange  the  punishment  of  the  bodie  with  the  punish- 
ment of  the  pursse,  applieng  the  same  to  the  office  of  their  inquisi- 
tion ;  whereby  they  reape  such  profit,  as  a  number  of 
these  seelie  women  paie  them  yeerelie  pen- 
sions, to  the  end  they  may 
not  be  punished 
againe. 


The  question 
or  matter  in 
controversie  : 
that  is  to  say, 
the  proposition 
or  theme. 


24. 


35- 


A  generall  errur. 


The  onelie  way 
for  witches  to 
avoid  the  in- 
quisitors handfc. 


28 


2.  Booke. 


The  discoverie 


The   eleventh    Chapter. 


3^- 


33. 

A  bitter  invec- 
tive against  a 
cruell  inquisitor. 


The  opinion  of  Corjielius  Agrippa  concerning  witches,  of  his 
pleading  for  a  poore  woman  accused  of  witchcraft,  and  how  he 
convinced  the  inquisitors. 

\ORNELIUS  AGRIPPA  saith,  that  while  he  was  in 
Italic,  mania  inquisitors  in  the  dutchie  oiMillen  troubled 
divers  most  honest  &  noble  matrones,  privilie  wringing 
much  monie  from  them,  untill  their  knaverie  was 
detected.  Further  he  saith,  that  being  an  advocate  or  councellor 
in  the  Commonwelth  of  Maestriglit  in  Brabant,  he  had  sore 
contention  with  an  inquisitor,  who  through  un/just  accusations 
drew  a  poore  woman  of  thp  countrie  into  his  butcherie,  and  to  an  unfit 
place  ;  not  so  much  to  examine  hir,  as  to  torment  hir.  Whom  when 
C.  Agrippa  had  undertaken  to  defend,  declaring  that  in  the  things 
doone,  there  was  no  proofe,  no  signe  or  token  that  could  cause  hir  to 
be  tormented  ;  the  inquisitor  stoutlie  denieng  it,  said  ;  One  thing 
there  is,  which  is  proofe  and  matter  sufficient  :  for  hir  mother  was  in 
times  past  burned  for  a  witch.  Now  when  Agrippa  replied,  affirming 
that  this  article  was  impertinent,  and  ought  to  be  refused  by  the  judge, 
as  being  the  deed  of  another  ;  alledging  to  the  inquisitor,  reasons  and 
lawe  for  the  same  :  he  replied  againe  that  this  was  true,  bicause  they 
used  to  sacrifice  their  children  to  the  divell,  as  soone  as  they  were 
borne  ;  and  also  bicause  they  usuallie  conceived  by  spirits  transformed 
into  mans  shape,  and  that  thereby  witchcraft  was  naturallie  ingraffed 
into  this  child,  as  a  disease  that  commeth  by  inheritance.  / 

C.  Agrippa  replieng  against  the  inquisitors  foUie  &  superstitious 
blindnesse,  said  ;  O  thou  wicked  preest  !  Is  this  thy  divinitie.''  Doost 
thou  use  to  drawe  poore  guiltlesse  women  to  the  racke  by  these  forged 
devises  ?  Doost  thou  with  such  sentences  judge  others  to  be  heretikes, 
thou  being  a  more  heretike  than  either  Faiistiis  or  Donatus  ?  Be  it 
as  thou  saiest,  dooest  thou  not  frustrate  the  grace  of  Gods  ordinance  ; 
namelie  baptisme?  Are  the  words  in  baptisme  spoken  in  vaine?  Or 
shall  the  divell  rem.aine  in  the  child,  or  it  in  the  power  of  the  divell, 
being  there  and  then  consecrated  to  Christ  Jesus,  in  the  name  of  the 
father,  the  sonne,  and  the  holie  ghost  ?  And  if  thou  defend  their 
false  opinions,  which  affirm,  that  spirits  accompanieng  with  women, 
can  ingender  ;  yet  dotest  thou  more  than  anie  of  them,  which  never 
beleeved  that  anie  of  those  divels,  togither  with  their  stolne  seed,  doo 
put  part  of  that  their  seed  or  nature  into  the  creature.  But  though 
indeed  we  be  borne  the  children  of  the  divell  and  damnation,  yet 
in  baptisme,  through  grace  in  Christ,  sathan  is  cast  out,  and  we  are 


of  Witchcraft. 


Chap.   12. 


29 


37- 


John  Fo.x  in 
the  acts  and 
monuments. 


made  new  creatures  in  the  Lord,  from  whome  none  can  be  separated 
by  another  mans  deed.  The  inquisitor  being  hereat  offended, 
threatened  the  advocate  to  proceed  against  him,  as  a  supporter  of 
heretikes  or  witches  ;  yet  neverthelesse  he  ceased  not  to  defend  the 
seehe  woman,  and  through  the  power  of  the  lawe  he  deHvered  hir  / 
from  the  clawes  of  the  bloodie  moonke,  who  with  hir  accusers,  were 
condemned  in  a  great  summe  of  monie  to  the  charter  of  the  church 
oi  Mentz,  and  remained  infamous  after  that  time  almost  to  all  men. 

But  by  the  waie  you  must  understand,  that  this  was  but  a  petie  in- 
quisitor, and  had  not  so  large  a  commission  as  Ctunanns,  Sprenger, 
and  such  other  had  ;  nor  yet  as  the  Spanish  inquisitors  at  this  dale 
have.  For  these  will  admit  no  advocats  now  unto  the  poore  soules, 
except  the  tormentor  or  hangman  may  be  called  an  advocate.  You 
may  read  the  summe  of  this  inquisition  in  few  words  set  out  by  M. 
John  Fox  in  the  Acts  and  monuments.  For  witches  and  heretikes 
are  among  the  inquisitors  of  like  reputation  ;  saving  that  the  ex- 
tremitie  is  greater  against  witches,  bicause  through  their  simplicitie, 
they  may  the  more  boldlie  tyrannize  upon  them,  and  triumph  over 
them. 

The   twelfe    Chapter. 

What  the  feare  of  death  and  feeling  of  torments  may  force  one  to 
doo,  and  that  it  is  no  marvell  though  witches  condemne  the7nselves 
by  their  owne  confessions  so  tyrannicallie  extorted. 

E  that  readeth  the  ecclesiasticall  histories,  or  remembreth 
the  persecutions  in  Queene  Maries  time,  shall  find,  that 
manie  good  men  have  fallen  for  feare  of  persecution,  and 
returned  unto  the  Lord  againe.  What  marvell  then, 
though  a  poore  woman,  such  a  one  as  is  described  else-where,  & 
tormented  as  is  declared  in  these  latter  leaves,  be  made  to  confesse 
such  absurd  and  false  impossibilities ;  when  flesh  and  bloud  is 
unable  to  endure  such  triall  ?  Or  how  can  she  in  the  middest  of  such 
horrible  tortures/  and  torments,  promise  unto  hir  selfe  constancie  ;  or  34. 
forbeare  to  confesse  anie  thing  ?  Or  what  availeth  it  hir,  to  persevere 
in  the  deniall  of  such  matters,  as  are  laid  to  her  charge  unjustlie  ; 
when  on  the  one  side  there  is  never  anie  end  of  hir  torments  ;  on 
the  other  side,  /  if  she  continue  in  hir  assertion,  they  saie  she  hath  38. 
charmes  for  taciturnitie  or  silence  ? 

Peter  the  apostle  renounced,  curssed,  and  forsware  his  maister  and   Peters  apostacie 
our  Saviour  Jesus  Christ,  for  feare  of  a  wenches  manaces  ;  or  rather   of  Christ. 
at  a  question  demanded  by  hir,  wherein  he  was  not  so  circumvented, 
as  these  poore  witches  are,  which  be  not  examined  by  girles,  but  by 


30  2.  BooUe.  TJie  discoverie 

cunning  inquisitors,  who  having  the  spoile  of  their  goods,  and  bringing 
with  them  into  the  place  of  judgement  minds  to  maintaine  their  bloudie 
purpose,  spare  no  maner  of  aUurements,  thretenings,  nor  torments, 
untill  they  have  wroong  out  of  them  all  that,  which  either  maketh 
to  their  owne  desire,  or  serveth  to  the  others  destruction. 

Peter  (I  sale)  in  the  presence  of  his  Lord  and  maister  Christ,  who 
had  instructed  him  in  true  knowledge  manie  yeares,  being  fore- 
warned, not  passing  foure  or  five  houres  before,  and  having  made  a 
reall  league  and  a  faithfull  promise  to  the  contrarie,  without  anie 
other  compulsion  than  (as  hath  beene  said)  by  a  question  proposed  by 
a  girle,  against  his  conscience,  forsooke,  thrise  denied,  and  aban- 
doned his  said  maister :  and  yet  he  was  a  man  illuminated,  and  placed 
in  dignitie  aloft,  and  neerer  to  Christ  by  manie  degrees,  than  the 
witch,  whose  fall  could  not  be  so  great  as  Peters ;  bicause  she  never 
ascended  halfe  so  manie  steps.  A  pastors  declination  is  much  more 
abhominable  that  the  going  astraie  of  anie  of  his  sheepe  :  as  an  ambas- 
sadors conspiracie  is  more  odious  than  the  falshood  of  a  common 
person  :  or  as  a  capteins  treason  is  more  mischeevous  than  a  private 
soldiers  mutinie.  If  you  saie,  Peter  repented  ;  I  answer  that  the 
witch  dooth  so  likewise  sometimes,  and  I  see  not  in  that  case,  but 
mercie  may  be  emploied  upon  hir.  It  were  a  mightie  temptation  to  a 
seelie  old  woman,  that  a  visible  divell  (being  in  shape  so  ugglie,  as 
Danceus  in  DaucEus  and  Others  saie  he  is)  should  assalt  hir  in  maner  and  forme 

as  is  supposed,  or  rather  avowed  ;  speciallie  when  there  is  promise 
I  Cor.  10.  made  that  none  shall  be  tempted  above  their  strength.     The  poore 

old  witch  is  commonlie  unlearned,  unwarned,  and  unprovided  of 
counsell  and  freendship,  void  of  judgement  and  discretion  to  moderate 
hir  life  and  communication,  hir  kind  and  gender  more  weake  and 
fraile  than  the  masculine,  and  much  more  subject  to  melancholie  ;  hir 
39-  bringing  up  and  companie  is  so  base,  that  nothing  is  to  be  /  looked  for 
in  hir  speciallie  of  these  extraordinarie  qualities  ;  hir  age  also  is  com- 
monlie such,  as  maketh  her  decrepite,  which  is  a  disease  that  mooveth 
them  to  these  follies. 

Finallie,  Christ  did  cleerelie  remit  Peter,  though  his  offense  were 
committed  both  against  his  divine  and  humane  person  :  yea  after- 
wards he    did  put  him  in  trust  to  feed  his  sheepe,  and  shewed 
great  countenance,  freendship  and  love  unto  him.     And  there- 
fore I  see  not,  but  we  may  shew  compassion  upon 
these  poore  soules  ;  if  they  shew  themselves 
sorrowfull  for  their  misconceipts 
and  wicked  imagina- 
tions./ 


of  Witchcraft.  ciwp.  i.  3 1 


\  The  third  Booke. 

The    first    Chapter. 


40.    35. 


The  witches  bargaine  with  the  divell,  according  to  M.  Mai.  Bodin, 
Nider,  Dmiaus,  Pselltts,  Erasfies,  Hemingins,  Ct<jnantes,  Aqitifias, 
Bartholomaus  Spinetes,  ^'c. 

|HAT  which  in  this  matter  of  witchcraft  hath  abused  so 
mania,  and  seemeth  both  so  horrible  and  intollerable,  is 
a  plaine  bargaine,  that  (they  saie)  is  made  betwixt  the 
divell  and  the  witch.  And  manie  of  great  learning  con- 
ceive it  to  be  a  matter  of  truth,  and  in  their  writings  publish  it 
accordinglie  :  the  which  (by  Gods  grace)  shall  be  prooved  as  vaine 
and  false  as  the  rest. 

The   order    of  their  bargaine  or  profession  is  double  ;    the  one    The  double 
solemne  and  publike  ;  the  other  secret  and  private.     That    which   is   witches  with 
called  solemne  or  publike,  is  where  witches  come  togither  at  certeine   ''^®  ti'vell. 
assemblies,  at  the  times  prefixed,  and  doo  not  onelie  see  the  divell  in 
visible  forme  ;  but  confer  and  talke  familiarlie  with  him.     In  which 
conference  the  divell  exhorteth  them  to  observe  their  fidelitie  unto 
him,  promising  them  long  life  and  prosperitie.     Then  the  witches 
assembled,  commend  a  new  disciple  (whom  they  call  a  novice)  unto 
him  :  and  if  the  divell  find  that  yoong  witch  apt  and  forward  in  re- 
nunciation of  christian  faith,  in  despising  anie  of  the  seven  sacra- 
ments,  in   treading   upon   crosses,  in    spetting  at   the  time   of  the 
elevation,  in  breaking  their  fast  on  fasting  dales,  and  fasting  on  sun- 
daies  ;  then  the  divell  giveth  foorth  /  his  hand,  and  the  novice  joining   41. 
hand  in  hand  with  him,  promiseth  to  observe  and  keepe  all  the  divels 
commandements. 

This  done,  the  divell  beginneth  to  be  more  bold  with  hir,  telling 
hir  plainlie,  that  all  this  will  not  serve  his  turne ;  and  there- 
fore requireth  homage  at  hir  hands  :  yea  he  also  telleth  hir,  that  she  ■^^«^-  male/. 
must  grant  him  both  hir  bodie  and  soule  to  be  tormented  in  ever-  fesTionis.'^ 
lasting  fire  :  which  she  yeeldeth  unto.  Then  he  chargeth  hir,  to  pro- 
cure as  manie  men,  women,  and  children  also,  as  she  can,  to  enter 
into  this  societie.  Then  he  teacheth  them  to  make  ointments  of  the 
bowels  and  members  of  children,  whereby  they  ride  in  the  aire,  and 
accomplish  all  their  desires.  So  as,  if  there  be  anie  children  unbap- 
tised,  or  not  garded  with  the  signe  of  the  crosse,  or  orizons  ;  then  the 
witches  may  and  doo  catch  them  from  their  mothers  sides  in  the 
night,  or  out  of  their  cradles,  or  otherwise  kill  them  with  their  cere- 


32 


3-  Booke. 


77/6'  discoverie 


36. 


Homage  of 
witches  to  the 
divell. 


42. 


Bat.  Sfineus, 
cap.  I.  in  novo 
Mai.  male/. 


Idem  Ibid. 


I.  Bod.  de 
damon.  lib. 
cap.  4. 


monies  ;  and  after  buriall  steale  them  out  of  their  graves,  and  seeth 
them  in  a  caldron,  untill  their  flesh  be  made  potable.  Of  the  thickest 
whereof  they  make  ointments,  whereby  they  ride  in  the  aire  ;  but  the 
thinner  potion  they  put  into  flaggons,  whereof  whosoever  drinketh, 
observing  certeine  ceremonies,  immediatlie  becommeth  a  maister  or 
rather  a  mistresse  in  that  practise  and  facultie./ 

The    second    Chapter. 

The  order  of  the  witches  homage  done  {as  it  is  written  by  lewd 
inquisitors  and  peevish  witchmoongers)  to  the  divell  in  person ;  of 
their  songs  and  danses,  and  nanielie  of  La  volta,  and  of  other 
ceremonies,  also  of  their  exconrses. 

[jOMETIMES  their  homage  with  their  oth  and  bai'gaine 
is  received  for  a  certeine  terme  of  yeares  ;  sometimes  for 
ever.  Sometimes  it  consisteth  in  the  deniall  of  the 
whole  faith,  sometimes  in  part.  The  first  is,  when  the 
soule  is  absolutelie  yeelded  to  the  divell  and  hell  fier  :  the  other  is, 
when  they  have  but  bargained  [not]  to  /  observe  certeine  ceremonies 
and  statutes  of  the  church ;  as  to  conceale  faults  at  shrift,  to  fast  on 
sundaies,  &c.  And  this  is  doone  either  by  oth,  protestation  of  words, 
or  by  obligation  in  writing,  sometimes  sealed  with  wax,  sometimes 
signed  with  bloud,  sometimes  by  kissing  the  divels  bare  buttocks  ;  as 
did  a  Doctor  called  Edliti,  who  as  {Bodift  saith)  was  burned  for 
witchcraft. 

You  must  also  understand,  that  after  they  have  delicatlie  banketted 
with  the  divell  and  the  ladie  of  the  fairies  ;  and  have  eaten  up  a  fat 
oxe,  and  emptied  a  butt  of  malmesie,  and  a  binne  of  bread  at  some 
noble  mans  house,  in  the  dead  of  the  night,  nothing  is  missed  of  all 
this  in  the  morning.  For  the  ladie  Sibylla,  Minerva,  or  Diana  with 
a  golden  rod  striketh  the  vessell  &  the  binne,  and  they  are  fuUie  re- 
plenished againe.  Yea,  she  causeth  the  bullocks  bones  to  be  brought 
and  laid  togither  upon  the  hide,  and  lappeth  the  foure  ends  thereof 
togither,  laieng  her  golden  rod  thereon  ;  and  then  riseth  up  the  bul- 
locke  againe  in  his  former  estate  and  condition  :  and  yet  at  their 
returne  home  they  are  like  to  starve  for  hunger ;  as  Spineus  saith.  And 
this  must  be  an  infallible  rule,  that  everie  fortnight,  or  at  the  least  everie 
moneth,  each  witch  must  kill  one  child  at  the  least  for  hir  part. 

And  here  some  of  Monsieur  Bodins  lies  may  be  inserted,  who  saith 
that  at  these  magicall  assemblies,  the  witches  never  faile  to  danse  ; 
and  in  their  danse  they  sing  these  words  ;  Har  har,  divell  divell, 
danse  here,  danse  here,  plaie  here,  plaie  here.  Sabbath,  sabbath.  And 
whiles  they  sing  and  danse,  everie  one  hath  a  broome  in  hir  hand, 


of  Witchcraft.  chap.  3.  33 

and  holdeth  it  up  aloft.  Item  he  saith,  that  these  night-walking  or 
rather  night-dansing  witches,  brought  out  of  Italie  into  France,  that 
danse,  which  is  called  La  volta. 

A  part  of  their  league  is,  to  scrape  off  the  oile,  which  is  received  Mai.  maUf. 
in  extreame  follie  (unction  I  should  have  said).  But  if  that  be  so 
dangerous,  they  which  socke  the  corps  had  neede  to  take  great 
care,  that  they  rub  not  off  the  oile,  which  divers  other  waies  may 
also  be  thrust  out  of  the  forehead  ;  and  then  I  perceive  all  the  ver- 
tue  thereof  is  gone,  and  farewell  it.  But  I  marvell  how  they 
take  on  to  preserve  the  water  powred  on  them  in  baptisme, 
which  I  take  to  be  largelie  of  as  great  force  as  the  other  ;  and  yet 
I  thinke  is  commonlie  wiped  and  washed  off,  within  foure  and 
twentie  houres  /  after  baptisme  :  but  this  agreeth  with  the  residue  /  ST.  43- 
of  their  follie. 

And  this  is  to  be  noted,  that  the  inquisitors  affirme,  that  during  the 
whole  time  of  the  witches  excourse,  the  divell  occupieth  the  roome 
and  place  of  the  witch,  in  so  perfect  a  similitude,  as  hir  husband  in 
his  bed,  neither  by  feeling,  speech,  nor  countenance  can  discerne  hir 
from  his  wife.  Yea  the  wife  departeth  out  of  her  husbands  armes 
insensiblie,  and  leaveth  the  divell  in  hir  roome  visiblie.  Wherein  their 
incredulitie  is  incredible,  who  will  have  a  verie  bodie  in  the  feined 
plaie,  and  a  phantasticall  bodie  in  the  true  bed  :  and  yet  (forsooth)  at 
the  name  of  Jesus,  or  at  the  signe  of  the  crosse,  all  these  bodihe  Griiiandus. 
witches  (they  saie)  vanish  awaie.  tofiraci'' 

The   third    Chapter. 

How  witches  are  staufiioned  to  appeere  before  the  divell,  of  their 
ridinff  in  the  aire,  of  their  accornpis,  of  their  co?ifere>ice  with  the 
divell,  of  his  supplies,  and  their  coiiference,  of  their  farewell  and 
sacrifices  :  according  to  DancBiis,  Pselliis,  Gr^c. 

'ITHERTO,  for  the  most  part,  are  the  verie  words 
conteined  in  M.  Mai.  or  Bodin,  or  rather  in  both  ; 
or  else  in  the  new  M.  Mai.  or  at  the  least-wise  of 
some  writer  or  other,  that  mainteineth  the  almightie 
power  of  witches.  But  Danceus  saith,  the  divell  oftentimes  in  Danausin 
the  likenes  of  a  sumner,  meeteth  them  at  markets  and  faires,  '^'■'^'■°&-  '^"■f"  4 
and  warneth  them  to  appeere  in  their  assemblies,  at  a  certeine 
houre  in  the  night,  that  he  may  understand  whom  they  have  slaine, 
and  how  they  have  profited.  If  they  be  lame,  he  saith  the  divell 
delivereth  them  a  staffe,  to  conveie  them  thither  invisiblie  through  the 
aire  ;  and  that  then  they  fall  a  dansing  and  singing  of  bawdie  songs, 
wherein  he  leadeth  the  danse  himselfe.  Which  danse,  and  other 
conferencies  being  ended,  he  supplieth  their  wants  of  powders  and 

F 


34 


3.  Booke. 


The  discoverie 


Ide.  Ibidem. 


Idem,  in  dia- 
log, cap.  3. 


Card.  lib.  de 
var.  rerum. 
15.  cap.%0. 


Mai.  Male/, 
par.  2.  quoe.y. 
cap.  i. 


roots  to  intoxicate  withall ;  and  giveth  to  everie  novice  a  marke,  either 
with  his  teeth  or  with  his  clawes,  and  so  they  kisse  the  divels  bare 

44.  buttocks,  and  depart :  /  not  forgetting  every  daie  afterwards  to  offer  to 
him,  dogs,  cats,  hens,  or  bloud  of  their  ovvne.  And  all  this  dooth 
DancEUS  report  as  a  troth,  and  as  it  were  upon  his  owne  knowledge. 
And  yet  else-where  he  saieth  ;  In  these  matters  theydoo  but  dreame, 
and  doo  not  those  things  indeed,  which  they  confesse  through  their 
distemperature,  growing  of  their  melancholike  humor  :  and  there- 
fore (saith  he)  these  things,  which  they  report  of  themselves,  are  but 
meere  illusions. 

Psellus  addeth  hereunto,  that  certeine  magicall  heretikes,  to  wit  ; 
the  Eutychians,  assemblie  themselves  everie  good  fridaie  at  night  ; 
and  putting  out  the  candles,  doo  commit  incestuous  adulterie,  the 
father  with  the  daughter,  the  sister  with  the  brother,  and  the  sonne 
with  the  mother ;  and  the  ninth  moneth  they  returne  and  are  delivered ; 
and  cutting  their  children  in  peeces,  fill  their  pots  with  their  bloud  ; 
then  burne  they  the  carcases,  and  mingle  the  ashes  therewith,  and  so 
preserve  the  same  for  magicall  purposes.     Cardamis  writeth  (though 

38.  in  mine  opinion  not  verie/  probablie)  that  these  excourses,  dansmgs, 
&c  :  had  their  beginning  from  certeine  heretikes  called  Dukinz,  vvho 
devised  those  feasts  of  Bacchus  which  are  named  Orgi'a,  whereunto 
these  kind  of  people  openlie  assembled  ;  and  beginning  with  riot, 
ended  with  this  follie.  Which  feasts  being  prohibited,  they  never- 
theles  hanted  them  secretlie  ;  and  when  they  rould  not  doo  so,  then 
did  they  it  in  cogitation  onelie,  and  even  to  this  daie  (saith  he)  there 
remaineth  a  certeine  image  or  resemblance  thereof  among  our 
melancholike  women. 

The    fourth    Chapter. 

That  there  cajt  no  reall  league  be  made  with  the  divell  the  first 
author  of  the  league.^  and  the  iveake  proof es  of  the  adi'crsaries  for 
the  same. 

If  the  league  be  untrue,  as  are  the  residue  of  their 
confessions,  the  witchmongers  arguments  fall  to  the 
ground  :  for  all  the  writers  herein  hold  this  bargaine 
for  certeine,  good,  and  granted,  and  as  their  onelie 
43.  maxime.  But  surelie  the/  indentures,  conteining  those  covenants, 
are  sealed  with  butter  ;  and  the  labels  are  but  babies.  What  firme 
bargaine  can  be  made  betwixt  a  carnall  bodie  and  a  spirituall }  Let 
any  wise  or  honest  man  tell  me,  that  either  hath  beene  a  partie,  or  a 
witnesse  ;  and  I  will  beleeve  him.  But  by  what  authoritie,  proofe,  or 
testimonie ;  and  upon  what  ground  all  this  geere  standeth,  if  you  read 
M.  Mai.  you  shall  find,  to  the  shame  of  the  reporters  (who  doo  so 


of  Witchcraft.  chap.  5.  35 

varie  in  their  tales,  and  are  at  such  contrarietie  :)  and  to  the  reproch 
of  the  beleevers  of  such  absurd  lies. 

For  the  beginning  of  the  credit  hereof,  resteth  upon  the  confession  Upon  what 
of  a  baggage  yoong  fellow  condemned  to  be  burnt  for  witchcraft ;  feaUeague 
who  said  to  the   inquisitors,  of  likelihood  to  prolong  his  life,  (if  at    'o<^&^  50 

.  ,  ^  ,  .         growe  in 

leastwise  the  storie  be  true,  which  is  taken  out  of  Nider ;)   If  I  wist   credit. 
(quoth  he)  that  I  might  obteine  pardon,  1  would  discover  all  that  I 
knowe  of  witchcraft.      The   which   condition   being   accepted,   and 
pardon  promised  (partlie  in  hope  thereof,  and  partlie  to  be  rid  of  his 
wife)  he  said  as  followeth. 

The  novice  or  yoong  disciple  goeth  to  some  church,  togither  with 
the  mistresse  of  that  profession,  upon  a  sundaie  morning,  before  the 
conjuration  of  holie  water,  &^  there  the  said  novice  renounceth  the 
faith,  promiseth  obedience  in  observing,  or  rather  omitting  of 
ceremonies  in  meetings,  and  such  other  follies ;  and  finallie,  that 
they  doo  homage  to  their  yoong  maister  the  divell,  as  they  covenanted. 

But  this  is  notable  in  that  storie,  that  this  yoong  witch,  doubting 
that  his  wives  examination  would  bewraie  his  knaverie,  told  the 
inquisitor;  that  in  truth  his  wife  was  guiltie  as  well  as  he,  but  she  will 
never,  I  am  sure  (quoth  he)  though  she  should  be  burned  a  thousand 
times,  confesse  any  of  these  circumstances. 

And  this  is  in  no  wise  to  be  forgotten,  that  notwithstanding  his 
contrition,  his  confession,  and  his  accusation  of  his  owne  wife  (con- 
trarie  to  the  inquisitors  /  promise  and  oth)  he  and  his  wife  were  both  39- 
burned  at  a  stake,  being  the  first  discoverers  of  this  notable  league, 
whereupon  the  fable  of  witchcraft  is  mainteined ;  and  whereby  such 
other  confessions  have  beene  from  the  like  persons,  since  that  time, 
extorted  and  augmented.  / 

The    fift    Chapter.  46- 

Of  the  private  league,  a  notable  tale  of  Bodins  concerning  a  French 
ladie,  with  a  confutation. 

HE  maner  of  their  private  league  is  said  to  be,   when    Themanerof 
the    divell    invisible,    and    sometimes    visible,    in    the   J^agurwUh^  * 
middest   of   the    people    talketh    with    them  privatelie;    the  divell. 
promising,    that    if  they   will   followe   his    counsell,  he 
will  supplie  all    their    necessities,    and    make    all    their    endevors 
prosperous  :  and  so  beginneth  with  small  matters  :  whereunto  they 
consent  privilie,  and  come  not  into  the  fairies  assemblie. 

And  in  this  case  (mee  thinks)  the  divell  sometimes,  in  such  exlernall 
or  corporall  shape,  should  meete  with  some  that  would  not  consent  to 
his  motions  (except  you  will  saie  he  knoweth  their  cogitations)  and  so 


36 


3-  Booke. 


The  discoverie 


J.  Bod.  lib.  2. 
de  dcemono- 
mania.  cap.  4. 


This  agreeth 
not  with  their 
interpretation, 
that  saie,  this 
is  onlie  done    .^ 
by  vertue  of  ^1  ' 
the  legue  ;  nor 
yet  to  them 
that  referre  it 
unto  words: 
quoth  nota. 


40 


C.  Agrippa. 
cap.  51. 


should  be  bewraied.  They  also  (except  they  were  idiots)  would  spie 
him,  and  forsake  him  for  breach  of  covenants.  But  these  bargaines, 
and  these  assemblies  doo  all  the  writers  hereupon  mainteine  :  and 
Bodin  confirmeth  them  with  a  hundred  and  odd  lies  ;  among  the 
number  whereof  I  will  (for  diverse  causes)  recite  one. 

There  was  (saith  he)  a  noble  Gentlewoman  at  Lions,  that  being  in 
bed  with  a  lover  of  hirs,  suddenlie  in  the  night  arose  up,  and  lighted 
a  candle  :  which  when  she  had  done,  she  tooke  a  box  of  ointment, 
wherewith  she  annointed  her  bodie  ;  and  after  a  few  words  spoken, 
she  was  carried  awaie.  Hir  bedfellow  seeing  the  order  hereof,  lept 
out  of  his  bed,  tooke  the  candle  in  his  hand,  and  sought  for  the  ladie 
round  about  the  chamber,  and  in  everie  corner  thereof  But  though 
he  could  not  find  hir,  yet  did  he  find  hir  box  of  ointment  :  and  being 
desirous  to  know  the  vertue  thereof,  besmeered  himselfe  therewith, 
even  as  he  perceived  hir  to  have  done  before.  And  although  he  were 
not  so  superstitious,  as  to  use  anie  words  to  helpe  him  forward  in  his 
busines,  yet  by  the  vertue  of  that  ointment  (saith  Bodhi)  he  was 
immediatlie  conveied  /  to  Lorreine,  into  the  assemblie  of  witches. 
Which  when  he  sawe,  he  was  abashed,  and  said  ;  In  the  name  of 
God,  what  make  I  heere?  And  upon  those  words  the  whole  assemblie 
vanished  awaie,  and  left  him  there  alone  starke  naked  ;  and  so  was 
he  faine  to  returne  to  Lions.  But  he  had  so  good  a  conscience  (for 
you  may  perceive  by  the  first  part  of  the  historie,  he  was  a  verie 
honest  man)  that  he  accused  his  true  lover  for  a  witch,  and  caused 
hir  to  be  burned.  But  as  for  his  adulterie,  neither  M.  Mai.  nor  Bodin 
doo  once  so  much  as  speake  in  the  dispraise  thereof 

It  appeareth  throughout  all  Bodins  booke,  that  he  is  sore  offended 
with   Cornelius  Agrippa,  and  the  rather  (as  I   suppose)  bicause  the 
said  C.  Agrippa  recanted  that  which  Bodin  mainteineth,  who  thinketh 
he  could  worke  wonders  by  magicke,  and  speciallie  by  his  blacke  dog. 
It  should  seeme  he/  had  prettie  skill  in  the  art  of  divination.     For 
though  he  wrote  before  Bodin  mania  a  yeare,  yet  uttereth  he  these 
words   in   his   booke  De   vanitate  scientiarum :  A  certeine  French 
protonotarie  (saith  he)  a  lewd  fellow  and  a  coosener,  hath  written 
a    certeine    fable    or    miracle    done    at    Lions,    &^c.      What 
Bodin  is,  I  knowe  not,  otherwise  than  by  report  ;  but 
I  am  certeine  this  his  tale  is  a  fond  fable :  and 
Bodin  saith  it  was  performed  at  Lions  ; 
and  this  man  (as    I  under- 
stand) by  profession 
is    a    civill 


of  VVitcJicraJt. 


Ch;ip.  6. 


?>1 


The   sixt    Chapter. 

A  disproof e  of  their  assemblies,  and  of  their  bargaifte. 


Tatianus        4' 
co?iira  Grcpcos. 


HAT  the  joining  of  hands  with  the  divell,  the  kissing 
of  his  bare  buttocks,  and  his  scratching  and  biting 
of  them,  are  absurd  lies  ;  everie  one  having  the  gift 
of  reason  may  plainHe  perceive  :  in  so  much  as  it 
is  manifest  unto  us  by  the  word  of  God,  that  a  spirit  hath  no 
flesh,  bones,  nor  sinewes,  whereof  hands,  buttocks,  claws,  teeth, 
and  lips  doo  consist.  For  admit  that  the  constitution  of  a  divels 
bodie  (as  Tatian  and  other  afifirme)  consisteth  in  spirituall  /  congela- 
tions, as  of  fier  and  aire  ;  yet  it  cannot  be  perceived  of  mortall 
creatures.  What  credible  witnesse  is  there  brought  at  anie  time,  of 
this  their  corporall,  visible,  and  incredible  bargaine  ;  saving  the  con- 
fession of  some  person  diseased  both  in  bodie  and  mind,  wilfuUie 
made,  or  injuriouslie  constrained?  It  is  mervell  that  no  penitent 
witch  that  forsaketh  hir  trade,  confesseth  not  these  things  without 
compulsion.  Mee  thinketh  their  covenant  made  at  baptisme  with 
God,  before  good  witnesses,  sanctified  with  the  word,  confirmed  with 
his  promises,  and  established  with  his  sacraments,  should  be  of  more 
force  than  that  which  they  make  with  the  divell,  which  no  bodie 
seeth  or  knoweth.  For  God  deceiveth  none,  with  whom  he  bargaineth ; 
neither  dooth  he  mocke  or  disappoint  them,  although  he  danse  not 
among  them. 

Their  oth,  to  procure  into  their  league  and  fellowship  as  manie  as 
they  can  (whereby  everie  one  witch,  as  Bodin  afifirmeth,  augmenteth 
the    number   of    fiftie)    bewraieth    greatlie    their    indirect    dealing. 
Hereof  I  have  made  triall,  as  also  of  the  residue  of  their  coosening   The  author 
devices ;  and  have  beene  with  the  best,  or  rather  the  woorst  of  them,    u^^n^d* 
to  see  what  might   be   gathered   out  of  their   counsels;    and  have   proofeand 
cunninglie  treated  with  them  thereabouts  :    and  further,  have  sent 
certeine  old  persons  to  indent  with  them,  to  be  admitted  into  their 
societie.      But   as  well  by  their  excuses   and   delaies,  as  by  other 
circumstances,  I  have  tried  and  found  all  their  trade   to  be  meere 
coosening. 

I  praie  you  what  bargaine  have  they  made  with  the  divell,  that 
with  their  angrie  lookes  beewitch  lambs,  children,  &c?  Is  it  not 
confessed,  that  it  is  naturall,  though  it  be  a  lie?  What  bargaine 
maketh  the  soothsaier,  which  hath  his  severall  kinds  of  witchcraft 
and  divination  expressed  in  the  scripture?  Or  is  it  not  granted  that 
they  make  none?  How  chanceth  it  that  we  heare  not  of  this  bargaine 
in  the  scriptures?/ 


38 


3.  Booke. 


The  discoverie 


49-  41. 


Confession 
compulsorie  ; 
as  by  Hispani- 
call  inquisition  : 
Looke  Mai. 
malef.  6^  Jo. 
Bodin. 
Confession 
persuasorie  ;  as 
by  flatterie  : 
Looke  Bry. 
ZJarr/i"  against 
Ursu.  Kempe. 


John.  Bod. 
Mai.  Malef. 


L.  absent,  de 
poenis.  cq^ 

L.  2.  cumglos. 
de  Us,  qui  ante 
sentent.  mor- 
tui  sunt,  sibi 
necem  con- 
sciscentes . 


The   seventh    Chapter, 

A  confutation  of  the  objection  concerning  witches  confessions. 

It  is  confessed  (saie  some  by  the  waie  of  objection) 
even  of  these  women  themselves,  that  they  doo  these 
and  such  other  horrible  things,  as  deserveth  death, 
with  all  extremitie,  &c.  Whereunto  I  answer,  that 
whosoever  consideratelie  beholdeth  their  confessions,  shall  perceive 
all  to  be  vaine,  idle,  false,  inconstant,  and  of  no  weight;  except  their 
contempt  and  ignorance  in  religion  :  which  is  rather  the  fault  of  the 
negligent  pastor,  than  of  the  simple  woman. 

First,  if  their  confession  be  made  by  compulsion,  of  force  or 
authoritie,  or  by  persuasion,  and  under  colour  of  freendship,  it  is  not 
to  be  regarded  ;  bicause  the  extremitie  of  threts  and  tortures  pro- 
vokes it  ;  or  the  qualitie  of  faire  words  and  allurements  constraines  it. 
If  it  be  voluntarie,  manie  circumstances  must  be  considered,  to  wit ; 
whether  she  appeach  not  hir  selfe  to  overthrow  hir  neighbour,  which 
manie  times  happeneth  through  their  cankered  and  malicious  melan- 
cholike  humor  :  then  ;  whether  in  that  same  melancholike  mood 
and  frentike  humor,  she  desire  not  the  abridgment  of  hir  owne  dales. 
Which  thing  Aristotle  saith  dooth  oftentimes  happen  unto  persons 
subject  to  melancholike  passions  :  and  (as  Bodin  and  Sprenger  saie) 
to  these  old  women  called  witches,  which  manie  times  (as  they 
affirme)  refuse  to  live  ;  thretning  the  judges,  that  if  they  may  not  be 
burned,  they  will  laie  hands  upon  themselves,  and  so  make  them 
guiltie  of  their  damnation. 

I  my  selfe  have  knowne,  that  where  such  a  one  could  not  prevaile, 
to  be  accepted  as  a  sufficient  witnesse  against  himselfe,  he  presentlie 
went  and  threw  himselfe  into  a  pond  of  water,  where  he  was  drowned. 
But  the  lawe  saith  ;  Volenti  niori  non  est  habenda  fides,  that  is  ; 
His  word  is  not  to  be  credited  that  is  desirous  to/  die.  Also  some- 
times (as  else-where  I  have  prooved)  they  confesse  that  whereof  they 
were  never  guiltie  ;  supposing  that  they  did  that  which  they  did  not, 
by  meanes  of  certeine  circumstances.  And  as  they  sometimes  con- 
fesse impossibilities,  as  that  they  flie  in  the  aire,  transubstantiate 
themselves,  raise  tempests,  transfer  or  remoove  corne,  &c  :  so  doo 
they  also  (I  saie)  confesse  voluntarilie,  that  which  no  man  could 
proove,  and  that  which  no  man  would  ghesse,  nor  yet  beleeve,  except 
he  were  as  mad  as  they ;  so  as  they  bring  death  wilfullie  upon  them- 
selves :  which  argueth  an  unsound  mind. 

If  they  confesse  that,  which  hath  beene  indeed  committed  by  them, 


of  Witchcraft. 


Chap.   7. 


39 


as  poisoning,  or  anie  other  kind  of  murther,  which  falleth  into  the 
power  of  such  persons  to  accomplish  ;  I  stand  not  to  defend  their 
cause.  Howbeit,  I  would  wish  that  even  in  that  case  there  be  not  too 
rash  credit  given,  nor  too  hastie  proceedings  used  against  them:  but 
that  the  causes,  properties,  and  circumstances  of  everie  thing  be  dulie 
considered,  and  diligentlie  examined.  For  you  shall  understand,  that 
as  sometimes  they  confesse  they  have  murthered  their  neighbours  with 
a  wish,  sometimes  with  a  word,  sometimes  with  a  looke,  &c:  so  they 
confesse,  that  with/  the  delivering  of  an  apple,  or  some  such  thing,  to 
a  woman  with  child,  they  have  killed  the  child  in  the  mothers  wombe, 
when  nothing  was  added  thereunto,  which  naturallie  could  be  noisome 
or  hurtfull. 

In  like  maner  they  confesse,  that  with  a  touch  of  their  bare  hand, 
they  sometimes  kill  a  man  being  in  perfect  health  and  strength  of 
bodie  ;  when  all  his  garments  are  betwixt  their  hand  and  his  flesh. 

But  if  this  their  confession  be  examined  by  divinitie,  philosophie, 
physicke,  lawe  or  conscience,  it  will  be  found  false  and  insufficient. 
First,  for   that  the  working  of  miracles    is    ceased.     Secondlie,    no 
reason  can  be  yeelded  for  a  thing  so  farre  beyond  all  reason.     Third- 
lie,  no  receipt  can  be  of  such  efficacie,  as  when  the  same  is  touched 
with  a  bare  hand,  from  whence  the  veines  have  passage  through  the 
bodie  unto  the  hart,  it  should  not  annoie  the  poisoner  ;  and  yet  reteine 
vertue  and  force  enough,  to  pearse  through  so  manie  garments  and 
'the  verie  flesh  incurablie,  to  the  place  of  death  in  another  person. 
Cid  ari^ionefito  (saith  Bodin)  nescio  qtdd  /  7'esponderi  possit.     Fourth- 
lie,  no  lawe   will    admit    such  a  confession,  as   yeeldeth    unto   im- 
possibilities,  against  the  which  there  is  never  any  lawe  provided  ; 
otherwise  it  would  not  serve  a  mans  turne,  to  plead  and  proove  that 
he  was  at  Berwicke  that  dale,  that  he  is  accused  to  have  doone  a 
murther  in  Cajihirdurie  ;  for  it  might  be  said  he  was  conveied  to 
Berwicke,  and  backe  againe  by  inchantment.  Fiftlie,  he  is  not  by  con- 
science  to  be   executed,    which    hath   no    sound    mind    nor 
perfect  judgement.      And   yet   forsooth  we  read,    that 
one  mother  Stile  did  kill  one  Saddocke  with  a  touch 
on  the  shoulder,  for  not  keeping  promise  with 
hir  for  an  old  cloake,  to  make  hir  a 
safegard  ;  and  that  she  was 
hanged   for    hir 
labour. 


Absurdities 
in  witches 
confessions. 


42. 


J.  Bod.  de 
deejnon.  lib, 
2.t-ap.  8. 


J^- 


In  a  little  pam- 
phlet of  the 
acts  and  hang- 
ing of  foure 
witches,  in 
anno.  1579. 


40 


3.  Booke. 


The  discoverie 


John  Bod.     52 


L.  si  per  crro- 
rem  jurisd, 
omni  cum 
hide. 

C.  sed  hoc  d. 

defubl.  be. 

Bal.  ill  leg. 
be. 


The   eight    Chapter. 

IVliat  follie  it  were  for  witches  to  enter  into  such  desperate  per  ill, 
and  to  endure  such  intolterable  tortures  for  no  gaine  or  commodi- 
tie,  and  how  it  comes  to  passe  that  witches  are  overthrowne  by 
their  cofifessions. 

LAS  !  if  they  were  so  subtill,  as  witchmongers  make 
them  to  be,  they  would  espie  that  it  were  meere  follie 
for  them,  not  onelie  to  make  a  bargaine  with  the 
divell  to  throw  their  soules  into  hell  fire,  but  their 
bodies  to  the  tortures  of  temporall  fire  and  death,  for  the  accom- 
plishment of  nothing  that  might  benefit  themselves  at  all :  but 
they  would  at  the  leastwise  indent  with  the  divell,  both  to  inrich 
them,  and  also  to  enoble  them  ;  and  finallie  to  endue  them  with  all 
worldlie  felicitie  and  pleasure  :  which  is  furthest  from  them  of  all 
other.  Yea,  if  they  were  sensible,  they  would  saie  to  the  divell ;  Whie 
should  I  hearken  to  you,  when  you  will  deceive  me  ?  Did  you  not 
promise  my  neighbour  mother  Button  to  save  and  rescue  hir  ;  and  yet 
lo  she  is  hanged  1  Surelie  this  would  appose  the  divell  verie  sore. 
And  it  is  a  woonder,  that  none,  from  the  beginning  of  the  world,  till 
this  dale,  hath  made  this  and  such  like  objections,  whereto  the  divell 
could  never  /  make  answer.  But  were  it  not  more  madnes  for  them 
to  serve  the  divell,  under  these  conditions  ;  and  yet  to  endure/ 
43.  whippings  with  iron  rods  at  the  divels  hands  ;  which  (as  the  witch- 
mongers  write)  are  so  set  on,  that  the  print  of  the  lashes  remaine 
upon  the  witches  bodie  ever  after,  even  so  long  as  she  hath  a  daie 
to  live  ? 

But  these  old  women  being  daunted  with  authoritie,  circumvented 
with  guile,  constrained  by  force,  compelled  by  feare,  induced  by  error, 
and  deceived  by  ignorance,  doo  fall  into  such  rash  credulitie,  and  so 
are  brought  unto  these  absurd  confessions.  Whose  error  of  mind  and 
blindnes  of  will  dependeth  upon  the  disease  and  infirmitie  of  nature  : 
and  therefore  their  actions  in  that  case  are  the  more  to  be  borne 
withall  ;  bicause  they,  being  destitute  of  reason,  can  have  no  consent. 
For,  Delictum  sine  consensu  non  potest  coinmitti.,  neque  injuria 
sine  animo  iitjuriandi  ;  that  is.  There  can  be  no  sinne  without 
consent,  nor  injurie  committed  without  a  mind  to  doo  wrong. 
Yet  the  lawe  saith  further,  that  A  purpose  reteined  in  mind,  dooth 
nothing  to  the  privat  or  publike  hurt  of  anie  man ;  and  much  more 
that  an  impossible  purpose  is  unpunishable.  Sance  mentis  voluntas., 
volimtas  rei  possibilis  est ;  A  sound  mind  willeth  nothing  but  that 
which  is  possible. 


of  Witchcraft.  chap.  9.  41 

The    ninth    Chapter. 

How  melancholie  abuseih  old  wojnen,  and  of  the  effects  thereof  by 
sundrie  examples. 

F  anie  man  advisedlie  marke  their  words,  actions,  cogi- 
tations, and  gestures,  he  shall  perceive  that  melancholie 
abounding  in  their  head,  and  occupieng  their  braine,  hath 
deprived  or  rather  depraved  their  judgements,  and  all  their 
senses:  I  meane  not  of  coosening  witches,  but  of  poore  melancholike 
women,  which  are  themselves  deceived.  For  you  shall  understand,  that 
the  force  which  melancholie  hath,  and  the  effects  that  it  worketh  in  the 
bodie  of  a  man,  or  rather  of  a  woman,  are  almost  incredible.  For  as 
some  of  these  melancholike  persons  imagine,  they  are  witches/  and  by  53' 
witchcraft  can  worke  woonders,  and  doo  what  they  list  :  so  doo  other, 
troubled  with  this  disease,  imagine  manie  strange,  incredible,  and  im- 
possible things.  Some,  that  they  are  monarchs  and  princes,  and  that  all 
other  men  are  their  subjects  :  some,  that  they  are  brute  beasts  :  some, 
that  they  be  urinals  or  earthen  pots,  greatlie  fearing  to  be  broken :  some, 
that  everie  one  that  meeteth  them,  will  conveie  them  to  the  gallowes  ; 
and  yet  in  the  end  hang  themselves.  One  thought,  that  Atlas,  whome 
the  poets  feigne  to  hold  up  heaven  with  his  shoulders,  would  be 
wearie,  and  let  the  skie  fall  upon  him  :  another  would  spend  a 
whole  dale  upon  a  stage,  imagining  that  he  both  heard  and  saw 
interludes,  and  therewith  made  himselfe  great  sport.  One  Theophilus 
a  physician,  otherwise  sound  inough  of  mind  (as  it  is  said)  imagined 
that  he  heard  and  sawe  musicians  continuallie  plaieng  on  instruments, 
in  a  certeine  place  of  his  house.  0's\t.Bessus,  that  had  killed  his  father, 
was  notablie  detected  ;  by  imagining  that  a  swallowe  upraided  him 
therewith  :  so  as  he  himselfe  thereby  revealed  the  murther. 

But  the  notablest  example  heereof  is,  of  one  that  was  in  great   44. 
perplexi/tie,  imagining  that  his  nose  was  as  big  as  a  house  ;  insomuch    Of  one  that 
as  no  freend  nor  physician  could  deliver  him  from  this  conceipt,  nor   meSlfchoiie 
yet  either  ease  his  greefe,  or  satisfie  his  fansie  in  that  behalfe  :  till  at   ^^s  induced 

•'  .  .  to  thinke  that 

the  last,  a  physician  more  expert  in  this  humor  than  the  rest,  used  he  had  a  nose 
this  devise  following.  First,  when  he  was  to  come  in  at  the  chamber  house, X-c. 
doore  being  wide  open,  he  suddenlie  staled  and  withdrew  himselfe  ; 
so  as  he  would  not  in  any  wise  approch  neerer  than  the  doore.  The 
melancholike  person  musing  heereat,  asked  him  the  cause  why  he  so 
demeaned  himselfe  ?  Who  answered  him  in  this  maner  :  Sir,  your 
nose  is  so  great,  that  I  can  hardlie  enter  into  your  chamber  but  I 
shall  touch  it,  and  consequentlie  hurt  it.  Lo  (quoth  he)  this  is  the 
man  that  must  doo  me  good ;  the  residue  of  my  freends  flatter  me, 

G 


42 


^.  Booke. 


The  discoverie 


54- 


Danceus  in 
dialog,  cap.  3. 


J.  Baptist.  P, 
N.  cap.  2. 
Card,  de 
var.  rerum. 
J.  Wicr.de 
prestigiis  dce- 
rno7ium,  is'c, 
A  ristotle. 


John.  Bod. 


45. 


55- 


and  would  hide  mine  infirmitie  from  me.  Well  (said  the  physician)  I 
will  cure  you,  but  you  must  be  content  to  indure  a  little  paine  in  the 
dressing  :  which  he  promised  patientlie  to  susteine,  and  conceived 
certeine  hope  of  his  recoverie.  Then  entred  the  physician  into  the 
chamber,  creeping  close  by  the  walles,  seeming  to  feare  the  touching 
and  hurting  of  his  nose.  Then  did  he  blindfold  him,  which  /  being 
doone,  he  caught  him  by  the  nose  with  a  paire  of  pinsors,  and  threw 
downe  into  a  tub,  which  he  had  placed  before  his  patient,  a  great 
quantitie  of  bloud,  with  manie  peeces  of  bullocks  livers,  which  he  had 
conveied  into  the  chamber,  whilest  the  others  eies  were  bound  up, 
and  then  gave  him  libertie  to  see  and  behold  the  same.  He  having 
doone  thus  againe  twoo  or  three  times,  the  melancholike  humor  was 
so  qualified,  that  the  mans  mind  being  satisfied,  his  greefe  was  eased, 
and  his  disease  cured. 

Thrasibuhis,  otherwise  called  Thrasilhis,  being  sore  oppressed 
with  this  melancholike  humor,  imagined,  that  all  the  ships,  which 
arrived  at  port  Pyrcetts,  were  his  :  insomuch  as  he  would  number 
them,  and  command  the  mariners  to  lanch,  &c  :  triumphing  at  their 
safe  returnes,  and  moorning  for  their  misfortunes.  The  Italian,  whom 
we  called  here  in  England,  the  Monarch,  was  possessed  with  the  like 
spirit  or  conceipt.  Danceus  him.selfe  reporteth,  that  he  sawe  one,  that 
affirmed  constantlie  that  he  was  a  cocke  ;  and  saith  that  through 
melancholie,  such  were  alienated  from  themselves. 

Now,  if  the  fansie  of  a  melancholike  person  may  be  occupied  in 
causes  which  are  both  false  and  impossible  ;  why  should  an  old  witch 
be  thought  free  from  such  fantasies,  who  (as  the  learned  philosophers 
and  physicians  sale)  upon  the  stopping  of  their  monethlie  melancholike 
flux  or  issue  of  bloud,  in  their  age  must  needs  increase  therein,  as 
(through  their  weaknesse  both  of  bodie  and  braine)  the  aptest 
persons  to  meete  with  such  melancholike  imaginations  :  with  whome 
their  imaginations  remaine,  even  when  their  senses  are  gone.  "Which 
Bodin  laboureth  to  disproove,  therein  shewing  himselfe  as  good  a 
physician,  as  else-where  a  divine. 

But  if  they  may  imagine,  that  they  can  transforme  their  owne 
bodies,  which  neverthelesse  remaineth  in  the  former  shape  :  how 
much  more  credible  is  it,  that  they  may  falselie  suppose  they  can  hurt 
and  infeeble  other  mens  bodies  ;  or  which  is  lesse,  hinder  the  com- 
ming  of  butter  ?  &c.  But  what  is  it  that  they  will  not  imagine,  and 
consequentlie  confesse  that  they  can  doo ;  speciallie  being  so  earnestlie 
persuaded  thereunto,  so  sorelie  tor/mented,  so  craftilie  examined, 
with  such  promises  of  favour,  as  wherby  they  imagine,  that  they  shall 
ever  after  live  in  great  credit  &  welth  ?  &c. 

If  you  read  the  executions  doone  upon  witches,  either  in  times/  past 


of  Witchcraft.  chap.  lo.  41 

in  other  countries,  or  latelie  in  this  land  ;  you  shall  see  such  im- 
possibilities confessed,  as  none,  having  his  right  wits,  will  beleeve. 
Among  other  like  false  confessions,  we  read  that  there  was  a  witch  Ant.Houin. 
confessed  at  the  time  of  hir  death  or  execution,  that  she  had  raised 
all  the  tempests,  and  procured  all  the  frosts  and  hard  weather  that 
happened  in  the  winter  1565  :  and  that  manie  grave  and  wise  men 
beleeved  hir. 

The  tenth  Chapter. 

That  voluniarie  confessions  may  be  unirulie  made,  to  the  tindooing 
of  the  confessors,  and  of  the  strana^e  operation  of  melattcholie, 
prooved  by  a  familiar  and  late  example. 

UT  that  it  may  appeere,  that  even  voluntarie  confession 
(in  this  case)  may  be  untrulie  made,  though  it  tend  to  the 
destruction  of  the  confessor  ;  and  that  melancholic  may 
nioove  imaginations  to  that  effect  :  I  will  cite  a  notable 
instance  concerning  this  matter,  the  parties  themselves  being  yet 
alive,  and  dwelling  in  the  parish  of  Sellenge  in  Kent,  and  the  matter 
not  long  sithence  in  this  sort  performed. 

One  Ade  Davie,  the  wife  of  Simon  Davie,  husbandman,  being  a  Kentish 
reputed  a  right  honest  bodie,  and  being  of  good  parentage,  grew  Lte'Lcident. 
suddenlie  (as  hir  husband  informed  mee,  and  as  it  is  well  knovvne  in 
these  parts)  to  be  somewhat  pensive  and  more  sad  than  in  times  past. 
Which  thing  though  it  greeved  him,  yet  he  was  loth  to  make  it  so 
appeere,  as  either  his  wife  might  be  troubled  or  discontented  there- 
with, or  his  neighbours  informed  thereof ;  least  ill  husbandrie  should 
be  laid  to  his  charge  (which  in  these  quarters  is  much  abhorred.)  But 
when  she  grew  from  pensivenes,  to  some  perturbation  of  mind  ;  so  as 
hir  accustomed  rest  began  in  the  night  season  to  be  withdrawne  from 
hir,  through  sighing  and  secret  lamentation  ;  and  that,  not  without 
teares,  hee  could  not  but  demand  the  cause  of  hir  conceipt  and  extra- 
ordina/rie  moorning.  But  although  at  that  time  she  covered  the  same,  ^6. 
acknowledging  nothing  to  be  amisse  with  hir  :  soone  after  notwith- 
standing she  fell  downe  before  him  on  hir  knees,  desiring  him  to 
forgive  hir,  for  she  had  greevouslie  offended  (as  she  said)  both  God 
&  him.  Hir  poore  husband  being  abashed  at  this  hir  behaviour, 
comforted  hir,  as  he  could  ;  asking  hir  the  cause  of  hir  trouble  & 
greefe  :  who  told  him,  that  she  had,  (contrarie  to  Gods  lawe)  &  to 
the  offense  of  all  good  christians,  to  the  injurie  of  him,  &  speciallie  to 
the  losse  of  hir  owne  soule,  bargained  and  given  hir  soule  to  the 
divell,  to  be  delivered  unto  him  within  short  space.  Whereunto  hir  didstian 
husband  answered,  saieng  ;  Wife,  be  of  good  cheere,  this  thybargaine   comfort  of  the 

•  J  1        r  rr  r  ,  ,  .,,.-,■  ,     husbad  to 

IS  void  and  of  none  effect  :  for  thou  hast  sold  that  which  is  none  of  his  wiio. 


44 


3.  Boolie. 


The  discoverie 


thine  to  sell ;  sith  it  belongeth  to  Christ,  who  hath  bought  it,  and 
''deerelie  paid  for  it,  even  with  his  bloud,  which  he  shed  upon  the 
46.  crosse  ;  so  as  the  divell  hath  no  interest  in  thee./  After  this,  with  like 
submission,  teares,  and  penitence,  she  said  unto  him  ;  Oh  husband,  I 
have  yet^^mmitted  another  fault,  and  doone  you  more  injurie  :  for  I 
have  bewitched  you  and  your  children.  Be  content  (quoth  he)  by  the 
grace  of  God,  Jesus  Christ  shall  unwitch  us  :  for  none  evill  can 
happen  to  them  that  feare  God. 

And  (as  trulie  as  the  Lord  liveth)  this  was  the  tenor  of  his  words 
unto  me,  which  I  knowe  is  true,  as  proceeding  from  unfeigned  lips, 
and  from  one  that  feareth  God.  Now  when  the  time  approched  that 
the  divell  should  come,  and  take  possession  of  the  woman,  according 
to  his  bargaine,  he  watched  and  praied  earnestlie,  and  caused  his  wife 
to  read  psalmes  and  praiers  for  mercie  at  Gods  hands :  and  suddenlie 
about  midnight,  there  was  a  great  rumbling  beelowe  under  his 
chamber  windowe,  which  amazed  them  exceedinglie.  For  they  con- 
ceived, that  the  divell  was  beelowe,  though  he  had  no  power  to  come 
up,  bicause  of  their  fervent  praiers. 
Confutation.  He  that  noteth  this  womans  first  and  second  confession,  freelie  and 

voluntarilie  made,  how  everie  thing  concurred  that  might  serve  to 
adde  credit  thereunto,  and  yeeld  matter  for  hir  condemnation,  would 
not  thinke,  but  that  if  Bodhi  were  foreman  of  hir  inquest,  he  would 
crie  ;  Guiltie  :  &  would  hasten  execution  upon  hir  ;  who  would  have 
57-  said  as  much  before  any  judge  in/  the  world,  if  she  had  beene 
examined  ;  and  have  confessed  no  lesse,  if  she  had  beene  arraigned 
therupon.  But  God  knoweth,  she  was  innocent  of  anie  these  crimes : 
howbeit  she  was  brought  lowe  and  pressed  downe  with  the  weight  of 
this  humor,  so  as  both  hir  rest  and  sleepe  were  taken  awaie  from  hir  ; 
&  hir  fansies  troubled  and  disquieted  with  despaire,  and  such  other 
cogitations  as  grew  by  occasion  thereof.  And  yet  I  beleeve,  if  any 
mishap  had  insued  to  hir  husband,  or  his  children  ;  few  witchmongers 
would  have  judged  otherwise,  but  that  she  had  bewitched  them.  And 
she  (for  hir  part)  so  constanthe  persuaded  hir  selfe  to  be  a  witch, 
that  she  judged  hir  selfe  worthie  of  death  ;  insomuch  as  being  reteined 
in  hir  chamber,  she  sawe  not  anie  one  carrieng  a  faggot  to  the  fier, 
but  she  would  saie  it  was  to  make  a  fier  to  burne  hir  for  witcherie. 
But  God  knoweth  she  had  bewitched  none,  neither  insued  there  anie 
hurt  unto  anie,  by  hir  imagination,  but  unto  hir  selfe. 

And  as  for  the  rumbling,  it  was  by  occasion  of  a  sheepe,  which  was 
flawed,  and  hoong  by  the  wals,  so  as  a  dog  came  and  devoured  it  ; 
whereby  grew  the  noise  which  I  before  mentioned  :  and  she  being 
now  recovered,  remaineth  a  right  honest  woman,  far  from  such 
impietie,  and  ashamed  of  hir  imaginations,  which  she  perceiveth  to 
have  growne  through  melancholie. 


A  comicall 
catastrophe. 


of  Witchcraft. 


Chap.  II. 


45 


The  eleventh  Chapter. 

The  strange  and  divers  effects  of  melancholie,  and  how  the  same 
humor  abounding  in  witches,  or  rather  old  women,  Jilleth  them 
fill  of  tnervellous  imagitiations,  and  that  their  confessions  are 
not  to  be  credited. 


H.  Card,  de 
var.  rerum, 
cap.  8. 

Jo.  IVierus     47. 
de  prcest.  lib.  6. 
cap.  8. 


5S. 


H.  Card.  lib.  8 
dc  var.  rer. 


fUT  in  truth,  this  melancholike  humor  (as  the  best  phy- 
sicians affirme)  is  the  cause  of  all  their  strange,  impossible, 
and  incredible  confessions  :/  which  are  so  fond,  that  I 
woonder  how  anie  man  can  be  abused  thereby.  Howbeit, 
these  affections,  though  they  appeare  in  the  mind  of  man,  yet  are  they 
bred  in  the  bodie,  and  proceed  from  this  humor,  which  is  the  verie 
dregs  of  bloud,  nourishing  and  feeding  those  places,  from  whence  pro- 
ceed feares,  co/gitations,  superstitions,  fastings,  labours,  and  such  like. 

This  maketh  sufferance  of  torments,  and  (as  some  sale)  foresight  of  Aristotle  de 
things  to  come,  and  preserveth  health,  as  being  cold  and  drie  :  it  ^<-'""''°- 
maketh  men  subject  to  leanenesse,  and  to  the  quartane  ague.  They 
that  are  vexed  therewith,  are  destroiers  of  themselves,  stout  to  suffer 
injuries,  fearefuU  to  offer  violence  ;  except  the  humor  be  hot.  They 
learne  strange  toongs  with  small  Industrie  (as  Aristotle  and  others 
affirme.) 

If  our  witches  phantasies  were  not  corrupted,  nor  their  wils  con- 
founded with  this  humor,  they  would  not  so  voluntarilie  and  readilie 
confesse  that  which  calleth  their  life  in  question  ;  whereof  they  could 
never  otherwise  be  convicted.  J.  Bodin  with  his  lawyers  physicke 
reasoneth  contrarilie  ;  as  though  melancholic  were  furthest  of  all 
from  those  old  women,  whom  we  call  witches  :  deriding  the  most 
famous  and  noble  physician  _/(?/;«  JVier  for  his  opinion  in  that  behalfe. 
But  bicause  I  am  no  physician,  I  will  set  a  physician  to  him ;  namelie 
Erastus,  who  hath  these  words,  to  wit,  that  These  witches,  through 
their  corrupt  phantasie  abounding  with  melancholike  humors,  by 
reason  of  their  old  age,  doo  dreame  and  imagine  they  hurt  those 
things  which  they  neither  could  nor  doo  hurt ;  and  so  thinke  they 
knowe  an  art,  which  they  neither  have  learned  nor  yet  understand. 

But  whie  should  there  be  more  credit  given  to  witches,  when  they 
saie  they  have  made  a  reall  bargaine  with  the  divell,  killed  a  cow,  be- 
witched butter,  infeebled  a  child,  forespoken  hir  neighbour,  &c  :  than 
when  she  confesseth  that  she  transubstantiateth  hir  selfe,  maketh  it 
raine  or  haile,  flieth  in  the  aire,  goeth  invisible,  transferreth  corne  in 
the  grasse  from  one  field  to  another?  &:c.  If  you  thinke  that  in  the 
one  their  confessions  be  sound,  whie  should  you  saie  that  they  are 
corrupt  in  the  other  ;  the  confession  of  all  these  things  being  made  at 


Jo.  Bod.  con- 
tra Jo.  Wie- 
runt. 


46 


August,  lib. 
cle  Tritiit.  3. 
Idem,  de  ci- 
vil.  Dei. 
Clemens,  re- 
eogn.  3 
latnbliehus. 
Jo.  Wienis. 
Cardatius. 
Pamfia-  Cs'c 


59- 


3.  Booke. 


The  discove7'ie 


48, 


one  instant,  and  affirmed  with  like  constancie,  or  rather  audacitie  ? 
But  you  see  the  one  to  be  impossible,  and  therefore  you  thinke 
thereby,  that  their  confessions  are  vaine  and  false.  The  other  you 
thinke  may  be  doone,  and  see  them  confesse  it,  and  therefore  you 
conclude,  A  posse  ad  esse  ;  as  being  persuaded  it  is  so,  bicause  you 
thinke  it  may  be  so.  But  I  sale,  both  with  the  divines,  and 
philosophers,  that  that  which  is  imagined  of  witchcraft,  hath  no  truth 
of  action  ;  or  being  besides  their  ima/gination,  the  which  (for  the  most 
part)  is  occupied  in  false  causes.  For  whosoever  desireth  to  bring  to 
passe  an  impossible  thing,  hath  a  vaine,  an  idle,  and  a  childish  per- 
suasion, bred  by  an  unsound  mind  :  for  Sana  vientis  vobaitas, 
vohcntas  rei possibilis  est ;  The  will  of  a  sound  mind,  is  the  desire 
of  a  possible  thing./ 


The  twelfe  Chapter. 


An  objection. 


The  resolution. 


A  forged 
miracle. 


60. 


A  confutation  of  witches  confessions,  especiallie  concerning  their 

league. 

[UT  it  is  objected,  that  witches  confesse  they  renounce  the 
faith,  and  as  their  confession  must  be  true  (or  else  they 
would  not  make  it :)  so  must  their  fault  be  worthie  of 
\  death,  or  else  they  should  not  be  executed.  Whereunto 
I  answer  as  before  ;  that  their  confessions  are  extorted,  or  else  pro- 
ceed from  an  unsound  mind.  Yea  I  saie  further,  that  we  our  selves, 
which  are  sound  of  mind,  and  yet  seeke  anie  other  waie  of  salvation 
than  Christ  Jesus,  or  breake  his  commandements,  or  walke  not  in 
his  steps  with  a  livelie  faith,  &c  :  doo  not  onlie  renounce  the  faith, 
but  God  himselfe  :  and  therefore  they  (in  confessing  that  they  forsake 
God,  and  imbrace  sathan)  doo  that  which  we  all  should  doo.  As 
touching  that  horrible  part  of  their  confession,  in  the  league  which 
tendeth  to  the  killing  of  their  owne  and  others  children,  the  seething 
of  them,  and  the  making  of  their  potion  or  pottage,  and  the  effects 
thereof ;  their  good  fridaies  meeting,  being  the  dale  of  their  deliver- 
ance, their  incests,  with  their  returne  at  the  end  of  nine  moneths^ 
when  commonlie  women  be  neither  able  to  go  that  journie,  nor  ro 
returne,  &c  ;  it  is  so  horrible,  unnaturall,  unlikelie,  and  unpossible  ; 
that  if  I  should  behold  such  things  with  mine  eies,  I  should  rather 
thinke  my  selfe  dreaming,  dronken,  or  some  waie  deprived  of  my 
senses  ;  than  give  credit  to  so  horrible  and  filthie  matters. 

How  hath  the  oile  or  pottage  of  a  sodden  child  such  vertue,  as  that 
a  staffe  annointed  therewith,  can  carrie  folke  in  the  aire.'  Their 
potable  liquor,  which  (they  saie)  maketh  maisters  of  that  fa/cultie,  is  it 
not  ridiculous  'i    And  is  it  not,  by  the  opinion  of  all  philosophers, 


of  Witchcraft. 


Chap.  u. 


47 


physicians,  and  divines,  void  of  such   vertue,  as   is  imputed  there- 
unto ? 

Their  not  fasting  on  fridaies,  and  their  fasting  on  sundaies,  their 
spetting  at  the  time  of  elevation,  their  refusall  of  holie  water,  their 
despising  of  superstitious  crosses,  &c  :  which  are  all  good  steps 
to  true  christianitie,  helpe  me  to  confute  the  residue  of  their  con- 
fessions. 


The  xiii.  Chapter. 

A  confutation  of  witches  confessions^  conce7'ning  vialcing  of  tempests 
and  raine :  of  the  naturall  cause  of  raine,  a7id  that  witches  or 
divels  have  no  power  to  doo  such  things. 

InD  to  speake  more  generallie  of  all  the  impossible  actions 
referred  unto  them,  as  also  of  their  false  confessions  ;  I 
saie,  that  there  is  none  which  acknowledgeth  God  to  be 
onlie  omnipotent,  and  the  onlie  worker  of  all  miracles, 
nor  anie  other  indued  with  meane  sense,  but  will  denie  that  the 
elements  are  obedient  to  witches,  and  at  their  commandement ;  or 
that  they  may  at  their  pleasure  send  raine,  haile,  tempests,  thunder, 
lightening  ;  when  she  being  but  an  old  doting  woman,  casteth  a  flint 
stone  o/ver  hir  left  shoulder,  towards  the  west,  or  hurleth  a  little  sea   T^^  "'?*'^^      ^^" 

'     .  '  ,         ,  .       .  ,     that  witches 

sand  up  mto  the  element,  or  wetteth  a  broome  sprig  m  water,  and    use  to  make 
sprinkleth  the  same  in  the  aire  ;  or  diggeth  a  pit  in  the  earth,  and   "^^.me.&^c. 
putting  water  therein,  stirreth  it  about  with  hir  finger  ;  or  boileth  hogs   ^'f^^S'  ^j'^Bod 
bristles,  or  laieth  sticks  acrosse  upon  a  banke,  where  never  a  drop    Frier  Barth. 
of  water  is  ;  or  burieth  sage  till  it  be   rotten  :  all  which  things  are    i)a'>"J'ifs,&'c. 
confessed  by  witches,  and  affirmed  by  writers  to  be  the  meanes  that 
witches  use  to  moove  extraordinarie  tempests  and  raine,  &c. 

We  read  in  M.  Maleficarum,  that  a  little  girle  walking  abroad 
with  hir  father  in  his  land,  heard  him  complaine  of  drought,  wishing 
for  raine,  &c.  Whie  father  (quoth  the  child)  I  can  make  it  raine/  6i. 
or  haile,  when  and  where  I  list  ?  He  asked  where  she  learned  it. 
She  said,  of  hir  mother,  who  forbad  hir  to  tell  anie  bodie  thereof.  He 
asked  hir  how  hir  mother  taught  hir?  She  answered,  that  hir  mother 
committed  hir  to  a  maister,  who  would  at  anie  time  doo  anie  thing 
for  hir.  Whie  then  (said  he)  make  it  raine  but  onlie  in  my  field.  And 
so  she  went  to  the  streame,  and  threw  up  water  in  hir  maisters  name, 
and  made  it  raine  presentlie.  And  proceeding  further  with  hir  father, 
she  made  it  haile  ni  another  field,  at  hir  fathers  request.  Hereupon 
he  accused  his  wife,  and  caused  hir  to  be  burned  ;  and  then  he  new 
christened  his  child  againe  :  which  circumstance  is  common  among 
papists  and  witchmongers.     And  howsoever  the  first  part  hereof  was 


Itlal.  Male/. 
par.  2.  quce.  ) 
cap.  12. 


48  3  Booke.  The  dtscoverie 

prooved,  there  is  no  doubt  but  the  latter  part  was  throughlie  executed. 
He  that  can  If  they  could  indeed  bring  these  things  to  passe  at  their  pleasure,  then 

arheThat^cln        might  they  also  be  impediments  unto  the  course  of  all  other  naturall 
worke  can  piaie.     things,  and  Ordinances  appointed  by  God:  as,  to  cause  it  to  hold  up, 
when  it  should  raine  ;  and  to  make  midnight,  of  high  noone :  and  by 
those  meanes  (I  saie)  the  divine  power  should  beecome  servile  to  the  will 
of  a  witch,  so  as  we  could  neither  cat  nor  drinke  but  by  their  permission. 
Me  thinks  Seneca  might  satisfie  these  credulous  or  rather  idolatrous 
people,  that  runne  a  whorehunting,  either  in  bodie  or  phansie,  after 
these  witches,  beleeving  all  that  is  attributed  unto  them,  to  the  deroga- 
tion of  Gods  glorie.     He  saith,  that  the  rude  people,  and  our  ignorant 
predecessors  did  beleeve,  that  raine  and  showers  might  be  procured 
and  staled  by  witches  charmes  and  inchantments  :  of  which  kind  of 
things  that  there  can  nothing  be  wrought,  it  is  so  manifest,  that  we  need 
not  go  to  anie  philosophers  schoole,  to  learne  the  confutation  thereof, 
jere.  16, 22.  'But  Jerenue,  by  the  word  of  God,  dooth  utterlie  confound  all  that 

which  may  be  devised  for  the  maintenance  of  that  foolish  opinion, 
Dii  gentium  saicug ;  Are  there  any  among  the  gods  of  the  gentiles,  that  sendeth 
d^monia,  raine,  or  giveth  showers  from  heaven  1    Art  not  thou  the  selfe  same 

T  he  gods  of  the  >  e> 

gentiles  are  our  Lord  God  ?    We  will  trust  m  thee,  for  thou  dooest  and  makest 

'''^^  ^'  all  these  things.     I  may  therefore  with  Brentius  boldlie  saie,  that  It 

is  neither  in  the  power  of  witches  nor  divels,   to   accomplish  that 
matter  ;  but  in  God  onelie.     For  when  exhalations  are  drawne  and 
62.   lifted  up  from  out  of  the  earth,  by  the  power/  of  the  sunne,  into  the 
The  naturall  middle  region  of  the  aire,    the    coldnes   thereof    constreineth    and 

hai'kand"  °fn  thickeucth  those  vapours  ;  which  being  beecome  clouds,  are  dissolved 
againe  by  the  heate  of  the  sunne,  wherby  raine  or  haile  is  ingendred  ; 
50.  raine,  if  by  the  waie  the  drops  be  not  frosen  and  made  haile.  These/ 
circumstances  being  considered  with  the  course  of  the  whole  scrip- 
ture, it  can  neither  be  in  the  power  of  witch  or  divell  to  procure  raine, 
or  faire  weather 

And  whereas  the  storie  of  Job  in  this  case  is  alledged  against  me 
(wherein  a  witch  is  not  once  named)  I  have  particularlie  answered  it 
else-where.  And  therefore  thus  much  onelie  I  sayheere  ;  that  Even 
there,  where  it  pleased  God  (as  Calvhie  saith)  to  set  downe  circum- 
stances for  the  instruction  of  our  grosse  capacities,  which  are  not  able 
to  conceive  of  spirituall  communication,  or  heavenlie  affaires  ;  the 
Job  1,  II.  divell  desireth  God  to  stretch  out  his  hand,  and  touch  all  that  yic^^ 

hath.  And  though  he  seemeth  to  grant  sathans  desire,  yet  God  him- 
selfe  sent  fire  from  heaven,  &c.  Where,  it  is  to  be  gathered,  that 
although  God  said,  He  is  in  thine  hand  :  it  was  the  Lords  hand  that 
lb  verse  16.  punished /^<^,  and  not  the  hand  of  the  divell,  who  said  not,  Give  me 
leave  to  plague  him  ;  but,  Laie  thine  hand  upon  him.     And  \\\i^n  Job 


of  Witchcraft. 


Clnp.  14. 


49 


continued  faithfull  notwithstanding  all  his  afflictions,  in  his  children, 

bodie  and  goods  ;  the  divell  is  said  to  come  againe  to  God,  and  to 

sale  as  before,  to  wit  :  Now  stretch  out  thine  hand,  and  touch  his    Job  2, 5. 

bones  and  his  flesh.     Which  argueth  as  well  that  he  could  not  doo  it, 

as  that  he  himselfe  did  it   not    before.      And   be   it   here   remem- 

bred,    that  M.  Mai.  and    the  residue   of  the   witchmongers  denie,    ,,  ,  ,, 

that  there  were   any   witches   in  Jobs   time.    But   see   more   hereof  pa.  i,  qua.  2. 

elsewhere. 


The    xiiii.    Chapter. 


What  would  ens7ie,  if  witches  confessiofis  or  iui\t'\chmongers  opiiiions 
ivere  triie,  coiiccrnitig  the  effects  of  witchcraft,  inchantments,  Ssr^c. 

iF  it  were  true  that  witches  confesse,  or  that  all  writers 
write,  or  that  witchmongers  report,  or  that  fooles 
belceve,  we  should  never  have  butter  in  the  chearne, 
nor  cow  in  the  close,  nor  corne  in  the  field,  nor 
faire  weather  abroad,  nor  health  within  doores.  Or  if  that  which 
is  conteined  in  M.  Mai.  Bodin,  &c  :  or  in  the  pamphlets  late  set 
foorth  in  English,  of  witches  executions,  shuld  be  true  in  those 
things  that  witches  are  said  to  confesse,  what  creature  could  live  in 
securitie  1  Or  what  needed  such  preparation  of  warres,  or  such  trouble, 
or  charge  in  that  behalfe  .''  No  prince  should  be  able  to  reigne  or  live 
in  the  land.  For  (as  Danceus  saith)  that  one  Marline  a  witch  killed 
the  emperour  of  Gennanie  with  witchcraft  :  so  would  our  witches  (if 
they  could)  destroie  all  our  magistrates.  One  old  witch  might  over- 
throwe  an  armie  roiall  :  and  then  what  needed  we  any  guns,  or  wild 
fire,  or  any  other  instruments  of  warre  ?  A  witch  might  supplie  all 
wants,  and  accomplish  a  princes  will  in  this  behalfe,  even  without 
charge  or  bloudshed  of  his  people. 

If  it  be  objected,  that  witches  worke  by  the  divell,  and  christian 
princes  are  not  to  deale  that  way  ;  I  answer,  that  few  princes  disposed 
to  battell  would  make  conscience  therin,  speciallie  such  as  take  unjust 
wars  in  hand,  using  other  helpes,  devises,  &  engines  as  unlawful! 
and  divelish  as  that  ;  in  whose  campe  there  is  neither  the  rule  of 
religion  or  christian  order  observed  :  insomuch  as  ravishments, 
murthers,  blasphemies  and  /  thefts  are  there  most  commonlie  and 
freelie  committed.  So  that  the  divell  is  more  feared,  and  better 
served  in  their  camps,  than  God  almightie. 

But  admit  that  souldiers  would  be  scrupulous  herein,  the  pope 
hath  authoritie  to  dispense  therewith  ;  as  in  like  case  he  hath  /  doone, 
by  the  testimonie  of  his  owne  authors  and  friends.  Admit  also,  that 
throughout    all    christendome,   warres   were  justly   mainteined,    and 

FI 


But  these 
suppositios 
are  false,  Ergo 
the  consequen- 
cies  are  not 
true. 


51. 

Mai.  Male/. 
J.  Bodin. 
Bar.Spincus. 


64. 


50 


3-  Booke. 


TJic  discoverie 


Witches  in 
warres. 


Eybiting 
witches. 


Pumher  an 
archer. 


45. 


Danes 


52. 


religion  dulie  observed  in  their  camps  ;  yet  would  the  Turke 
and  other  infidels  cut  our  throtes,  or  at  least  one  anothers  throte, 
with  the  helpe  of  their  witches  ;  for  they  would  make  no  conscience 
thereof. 

The    XV.    Chapter. 

Examples  of  forrett  tiations,  tvho  in  their  warres  used  the  assist- 
ance  of  witches;  of  eybiting  witches  in  Irela7id,  of  two  archers 
that  shot  with  familiars. 

!!n  the  warres  between  the  kings  of  Dejimarke  and  Sueve- 
land,  is6j.  the  Danes  doo  write,  that  the  king  of 
Siievelattd  caried  about  with  him  in  his  campe,  foure 
old  witches,  who  with  their  charms  so  qualified  the 
they  were  thereby  disabled  to  annoie  their  enimies : 
insomuch  as,  if  they  had  taken  in  hand  anie  enterprise,  they  were 
so  infeebled  by  those  witches,  as  they  could  performe  nothing. 
And  although  this  could  have  no  credit  at  the  first,  yet  in  the  end, 
one  of  these  witches  was  taken  prisoner,  and  confessed  the  whole 
matter  ;  so  as  (saith  he)  the  thrtds,  the  line,  and  the  characters  were 
found  in  the  high  waie  and  water  plashes. 

The  Irishmen  addict  themselves  wonderfullie  to  the  credit  and 
practise  hereof;  insomuch  as  they  affirme,  that  not  onelie  their  children, 
but  their  cattell,  are  (as  they  call  it)  eybitten,  when  they  fall  suddenlie 
sicke,  and  terme  one  sort  of  their  witches  eybiters  ;  onelie  in  that 
respect  :  yea  and  they  will  not  sticke  to  affirme,  that  they  can  rime 
either  man  or  beast  to  death.  Also  the  West  hidians  and  Mttscovits 
doo  the  like  :  and  the  Hunnes  (as  Gregorie  Tttronctisis  writeth)  used 
the  helpe  of  witches  in  time  of  war. 

I  find  another  storie  written  in  M.  Mai.  repeated  by  Bodin  ;  that 
one  souldier  called  Pumher,  dailie  through  witchcraft  killed  with  his 
bowe  and  arrowes  three  of  the  enimies,  as  they  stood  peeping  over 
the  walles  of  a  castell  besieged  :  so  as  in  the  end  he  killed  them 
all  quite,  saving  one.  The  triall  of  the  archers  sinister  /  dealing, 
and  a  proofe  thereof  expressed,  is ;  for  that  he  never  lightly  failed 
when  he  shot,  and  for  that  he  killed  them  by  three  a  dale  ;  and  had 
shot  three  arrowes  into  a  rood.  This  was  he  that  shot  at  a  pennie  on 
his  sonnes  head,  and  made  readie  another  arrow,  to  have  slaine  the 
duke  Remgrave  that  commanded  it.  And  doubtlesse,  bicause  of  his 
singular  dexteritie  in  shooting,  he  was  reputed  a  witch,  as  dooing  that 
which  others  could  not  doo.  nor  thinke  to  be  in  the  power  of  man  to 
doo  :  though  indeed  no  miracle,  no  witchcraft,  no  impossibilitie  nor 
difficultie  consisted  therein./ 


of  Ult  the  raft. 


Chip.  i6. 


But  this  latter  storie  I  can  requite  with  a  famihar  example.  For  at 
Towne  Mailing  in  kent,  one  of  O.  Maries  justices,  upon  the  com- 
plaint of  many  wise  men,  and  a  few  foolish  boies,  laid  an  archer  by 
the  heeles  ;  bicause  he  shot  so  neere  the  white  at  buts.  For  he  was 
informed  and  persuaded,  that  the  poore  man  plaied  with  a  flie,  other- 
wise called  a  divell  or  familiar.  And  bicause  he  was  certified  that  the 
archer  aforesaid  shot  belter  than  the  common  shooting,  which  he 
before  had  heard  of  or  scene,  he  conceived  it  could  not  be  in  Gods 
name,  but  by  inchantment  :  whereby  this  archer  (as  he  supposed  by 
abusing  the  Oueenes  liege  people)  gained  some  one  daie  two  or  three 
shillings,  to  the  detriment  of  the  commonwealth,  and  to  his  owne 
inriching.  And  therefore  the  archer  was  severelie  punished,  to  the 
great  encom-agement  of  archers,  and  to  the  wise  example  of  justice ; 
but  speciallie  to  the  overthrowe  of  witchcraft.  And  now  againe  to 
our  matter. 

The    xvi.    Chapter. 

Authorities  condeinnimj;  tkefaniasticall  coii/essiofis  of  luitches,  and 
Jwiu  a  popish  doctor  taketh  upon  him  to  disproove  the  same. 

ERTEIXE  generall  councels,  by  their  decrees,  have 
condemned  the  confessions  and  erronious  credulitie 
of  witches,  to  be  vaine,  fantasticall  and  fabulous. 
And  even  those,  which  are  parcell  of  their  league, 
whenipon  our  witchmongers  doo  so  build,  to  wit ;  their  night 
walkings  and  meetings  with  Herodias,  and  /  the  Pagatt  gods  :  at 
which  time  they  should  passe  so  farre  in  so  little  a  space  on  cock- 
horsse  ;  their  transubstantiation,  their  eating  of  children,  and  their 
pulling  of  them  from  their  mothers  sides,  their  entring  into  mens 
houses,  through  chinks  and  little  holes,  where  a  flie  can  scarselie 
wring  out,  and  the  disquieting  of  the  inhabitants,  &€:  all  which  are 
not  onelie  said  by  a  generall  councell  to  be  meere  fantasticall,  and 
imaginations  in  dreames ;  but  so  affirmed  by  the  ancient  writers. 
The  words  of  the  councell  are  these  ;  It  may  not  be  omitted,  that 
certeine  wicked  women  following  sathans  provocations,  being  seduced 
by  the  illusion  of  divels,  beleeve  and  professe,  that  in  the  night  times 
they  ride  abroad  with  Diana,  the  goddesse  of  the  Pagans,  or  else  with 
Herodias,  with  an  innumerable  multitude,  upon  certeine  beasts,  and 
passe  over  manie  countries  and  nations,  in  the  silence  of  the  night, 
and  doo  whatsoever  those  fairies  or  ladies  command,  &c.  And  it 
followeth  even  there ;  Let  all  ministers  therefore  in  their  severall  cures, 
preach  to  Gods  people,  so  as  they  may  knowe  all  these  things  to  be 
false,  &c.  It  followeth  in  the  same  councell;  Therefore,  whosoever 
beleeveth  that  any  creature  may  be  either  created  by  them,  or  else 


A  skih'u!! 
archer  punished 
by  an  unskilfull 
Justice. 


66. 


Co  « i'll^-i  cq  u  in  lis 
in  decret.id.qurf. 
5.  can.  efiscopi. 
August,  de  spiri- 
tu  S^  anima  cap. 
8.     Franc.  Pon- 
zivib.  tract   de 
lam.  numcro  49. 
Grillandus  de 
sort,  numero.  6. 


52 


3-  Booke. 


The  discoverie 


In  histor.  vel 
vita  sancti  Ger- 
mani. 

53. 


Novus  Mai. 
Mai  in  qvce.  de 
strigib.  cap.  2i. 
22.  23,  St'c. 


67. 


Bar.  Spineus. 
Mai.  Male/, 
lap.  2-?.  in  qzicv. 
de  sirigib. 


changed  into  better  or  worsse,  or  be  any  way  transformed  into  any 
other  kind  or  likenes  of  any,  but  of  the  creator  himselfe,  is  assurcdlie 
an  infidel],  and  woorsse  than  a  Pagan. 

And  if  this  be  credible,  then  all  these  their  bargaines  and  assem- 
blies, &c  :  are  incredible,  which  are  onelie  ratified  by  certeine  foolish 
and  extorted  confessions  ;  and  by  a  fable  of  S.  Germane.,  who 
watched  the  fairies  or  witches,  being  at  a  reere  banket,  and  through 
his  holinesse/ staled  them,  till  he  sent  to  the  houses  of  those  neigh- 
bours, which  seemed  to  be  there,  and  found  them  all  in  bed  ;  and  so 
tried,  that  these  were  divels  in  the  likenesse  of  those  women.  Which 
if  it  were  as  true,  as  it  is  false,  it  might  serve  well  to  confute  this 
their  meeting  and  night-walking.  For  if  the  divels  be  onlie  present 
in  the  likenesse  of  witches,  then  is  that  false,  which  is  attributed  to 
witches  in  this  behalfe. 

But  bicause  the   old   hammar  of  Sprcnger  and  Institor,  in  their 

old   Malleo   Alalejicarum,    was   insufficient   to    knocke    downe    this 

councell ;   a  yoong  beetle-head  called  Frier  BariJioloviccns  Spineus 

hath  made  a  new  leaden  beetle,  to  beate  downe  the  councell,  and 

to  kill  these  old  women.      Wherein  he  counterfeiting  /  Aesops  asse, 

claweth  the  pope  with  his  heeles  :  affirming  upon  his  credit,  that  the 

councell  is  false  and  erronious  ;  bicause  the  doctrine  swarveth  from 

the  popish  church,  and  is  not  authenticall  but  apocryphall ;  saieng 

(though  untrulie)  that  that  councell  was  not  called  by  the  commande- 

ment  and  pleasure  of  the  pope,  nor  ratified  by  his  authoritie,  which 

(saith  he)  is  sufficient  to  disanuU  all  councels.     For  surelie  (saith  this 

frier,  which  at  this  instant  is  a  cheefe  inquisitor)  if  the  words  of  this 

councell  were  to  be  admitted,  both  I,  and  all  my  predecessors  had 

published  notorious  lies,  and  committed  manie  injurious  executions  ; 

whereby  the  popes  themselves  also  might  justlie  be  detected  of  error, 

contrarie  to  the  catholike  beleefe  in  that  behalfe.     Alarrie  he  saith, 

that  although  the  words  and  direct  sense  of  this   councell  be  quite 

contrarie    to    truth    and    his     opinion  ;    yet    he     will    make 

an  exposition    thereof,    that   shall    somewhat   mitigate 

the  lewdnes  of  the  same  ;  and  this  he  saith 

is  not  onlie  allowable  to  doo,  but 

also  meritorious.     Marke 

the   mans   words, 

and  judge  his 

meaninE;'. 


of  WitcJicyaft.  chap. !«.  53 

The    xvii.    Chapter. 

Witchtnojigers  reasons,  to  proove  that  witches  can  worke  wonders, 
Bodlns  tale  of  a  Friseland  preest  ti'atisported,  that  imaginations, 
proceeding  of  melancholie  doo  cause  illiisio7is. 

LD   M.  Maleficartim  also  saith,  that   the   councels   and    ^^'^^l^  Mah-f. 
doctors  were  all  deceived  heerein,  and  alledging  authoritie    Guu'.  Parisl. 
therfore,    confuteth  that  opinion   by   a   notable    reason, 
called   Petitio   principii,  or   rather,   Ignotuni  per   igno- 
tiiis,    in   this   maner  :    They   can    put    changlings    in    the   place   of 
other  children  ;    Ergo  they   can   transferre   and   transforme    them- 
selves and  others,  &c  :  according  to  their  confession  in  that  behalfe. 
Item   he   saith,    and  Bodiji  justifieth  it,  that  a  preest  in  Friseland 
was    corporallie    transferred    into    a    farre   countrie,    as    witnessed 
another    preest    of    Oberdorf  his  companion,    who   saw   him    aloft 
in   the   aire  :    Ergo  saith  M.   Mai.   they  have   all   beene  decei/ved    6S. 
hitherto,  to  the  great  impunitie  of  horrible  witches.      Wherein  he 
opposeth  his  follie  against  God  and  his  church,  against  the  truth,  and 
against    all  possibilitie.       But    surelie    it  is  almost   incredible,  how 
imagination  shall  abuse  such  as  are  subject  unto  melancholie  ;  so  as 
they  shall  beleeve  they  see,  heare,  and  doo  that,  which  never  was 
nor  shall  be ;   as  is  partlie  declared,  if  you  read    Galen    De   locis 
affectis,  and  may  more  /  plainelie  appeere  also  if  you  read  Aristotle   54- 
De  somnio. 

And  thereof  S.  Augustine  saith  well,  that  he  is  too  much  a  foole   Aupist.  de 
and  a  blockhead,  that  supposeth  those  things  to  be  doone  indeed,    ^^"'  " 
and  corporallie,  which  are  by  such  persons  phantasticallie  imagined  : 
which  phantasticall  illusions  do  as  well  agree  and  accord  (as  Algerus   Lib.  i.  caf.  7. 
saith)    with  magicall   deceipts,  as  the   veritie   accompanieth   divine    '^"'''""^"""'• 
holinesse. 

The    xvlii.    Chapter. 

That  the  confession  of  witches  is  ijtsufficient  in  civil  I  and  common 
lawe  to  take  azuaie  life.  What  the  sounder  divines,  and  decrees 
of  councels  determine  in  this  case. 

|LAS  !  what  creature  being  sound  in  state  of  mind,  li  is  not  likeiie 
would  (without  compulsion)  make  such  maner  of  con-  d''ou':'£ri^''a'iie. 
fessions  as  they  do  ;   or  would,  fo.    a  trifle,   or  nothing 

.  make  a  perfect   bargaine  with   the  divell  for  hir  soule, 

to  be   yeelded   up  unto  his   tortures    and    everlasting    flames,    and 
that  within  a  verie  short  time  ;    speciallie  being  through  age  most 


54 


3-  Booke. 


The  discoveric 


69. 


August,  de  civit. 
Dei.  Is  id  or.  lib. 
(«.  cap.  9.) 
Etymol.  26.  qua:. 
5.  ca.   7iec 
mirum. 
Ponzivibius  de 
la  mi  is,  voluvi. 
10. 

L.  error,  &=  L. 
cum  post.  c.  de 
juris  (sf  facti 
ignor.  ac  in  L. 
de  cetat.  §.  item 
de  inter  rag. 
actio. 

Per  glos.  Bal. 
(^  alios  in  L. 
\.  c.  de  confes. 
glos.  nee.  si  de 
confes.  in  6.  §  ad 
leg.  Aquil  L. 
Neracius.  5.  fiti. 
Ut  per  Bald.  &- 
A  ugust.  in  L.  I. 
c.  de  confess, 
(sSc.    Extra.de 
presumt<.  litems. 
Per  Bald,  in  d. 
leg.  ijc. 
Extra,  de  test 
cum  Uteris. 
Mai.  Malef.pn. 
3  quasi.  5-      55. 
cap.  II. 


commonlie  unlike  to  live  one  whole  yeare  ?  The  terror  of  hell 
fire  must  needs  be  to  them  diverslie  manifested,  and  much  more 
terrible  ;  bicause  of  their  weaknesse,  nature,  and  kind,  than  to  any 
other :  as  it  would  appeere,  if  a  witch  were  but  asked,  Whether 
she  would  be  contented  to  be  hanged  one  yeare  hence,  upon 
condition  hir  displesure  might  be  wreked  upon  hir  enimie  pre- 
sentlie.  As  for  theeves,  &  such  other,  they  thinke  not  to  go 
to  hell  fire;  but  are  either  persuaded  there  is  no  hell,  or  that 
their  crime  deserveth  it  not,  or  else  that  they  have  time  e/nough 
to  repent  :  so  as,  no  doubt,  if  they  were  perfectlie  resolved  heereof, 
they  would  never  make  such  adventures.  Neither  doo  I  thinke,  that 
for  any  summe  of  monie,  they  would  make  so  direct  a  bargaine  to  go 
to  hell  fire.  Now  then  I  conclude,  that  confession  in  this  behalf  is 
insufficient  to  take  awaie  the  life  of  any  body  ;  or  to  atteine  such 
credit,  as  to  be  beleeved  without  further  proofe.  For  as  Augustine 
and  Isidore.,  with  the  rest  of  the  sounder  divines  sale,  that  these 
prestigious  things,  which  are  wrought  by  witches  are  fantasticall  :  so 
doo  the  sounder  decrees  of  councels  and  canons  agree,  that  in  that 
case,  there  is  no  place  for  criminall  action.  And  the  lawe  saith,  that 
The  confession  of  such  persons  as  are  illuded,  must  needs  be 
erronious,  and  therefore  is  not  to  be  admitted  ;  for,  Confessio 
debet  tenere  verum  dr'  possibile.  But  these  things  are  opposite 
both  to  lawe  and  nature,  and  therfore  it  followeth  not;  Bicause  these 
witches  confesse  so.  Ergo  it  is  so.  For  the  confession  ditfereth 
from  the  act,  or  from  the  possibilitie  of  the  act.  And  whatsoever  is 
contrarie  to  nature  faileth  in  his  principles,  and  therefore  is  naturallie 
impossible. 

The  lawe  also  saith.  In  criminalibus  regiilaritcr  non  statur 
soli  confessioni  rei,  In  criminall  cases  or  touching  life,  we  must  not 
absolutelie  stand  to  the  confession  of  the  accused  partie  :  but  in 
these  matters  proofes  must  be  brought  more  cleare  than  the  light  it 
selfe.  And  in  this  crime  no  bodie  must  be  condemned  upon  pre- 
sumptions. And  where  it  is  objected  and  urged,  that  Since  God 
onelie  knoweth  the  thoughts,  therefore  there  is  none  other  %vaie  of 
proofe/  but  by  confession  :  It  is  answered  thus  in  the  lawe,  to  wit: 
Their  confession  in  this  case  conteineth  an  outward  act,  and  the  same 
impossible  both  in  lawe  and  nature,  and  also  unlikelie  to  be  true  ; 
and  therefore  Quod  verisiniile  non  est,  attendi  non  debet.  So 
as,  though  their  confessions  may  be  worthie  of  punishment,  as 
whereby  they  shew  a  will  to  commit  such  mischeefe,  yet  not  worthie 
of  credit,  as  that  they  have  such  power.  For,  Si  factum  absit, 
soldque  opinione  laborent.,  e  stultoruni  genere  sunt  ;  If  they  con- 
fesse   a   fact    performed    but    in    opinion,    they   are    to    be    reputed 


of  Witchcraft. 


Chap.  iq. 


55 


among  the  number  of  fooles.  Neither  may  any  man  be  by  lawe  con- 
demned for  criminall  causes,  upon  presumptions,  nor  yet  by  single 
witnesses  :  neither  at  the  accusation  of  a  capitall  enimie,  who  indeed 
is  not  to  be  admitted  to  give  evidence  in  this  case  ;  though  it  please/  70, 
M.  Mai.  and  Bodin  to  affirme  the  contrarie.  But  beyond  all  equitie, 
these  inquisitors  have  shifts  and  devises  enow,  to  plague  and  kill 
these  poore  soules  :  for  (they  say)  their  fault  is  greatest  of  all  others  ; 
bicause  of  their  carnall  copulation  with  the  divell,  and  therefore  they 
are  to  be  punished  as  heretikes,  foure  maner  of  waies  :  to  wit  ;  with 
excommunication,  deprivation,  losse  of  goods,  and  also  with  death. 

And  indeede  they  find  lawe,  and  provide  meanes  thereby  to 
mainteine  this  their  bloudie  humor.  For  it  is  written  in  their  popish 
canons,  that  As  for  these  kind  of  heretikes,  how  much  soever  they  affirmed  by 
repent  and  returne  to  the  faith,  they  may  not  be  retemed  alive,  or  kept 
in  perpetuall  prison  ;  but  be  put  to  extreame  death.  Yea,  M.  Mai. 
writeth,  that  A  witches  sinne  is  the  sinne  against  the  Holie-ghost  ;  to 
wit,  irremissible  :  yea  further,  that  it  is  greater  than  the  sinne  of  the 
angels  that  fell.  In  which  respect  I  wonder,  that  Moses  delivered  not 
three  tables  to  the  children  of  Israeli  ;  or  at  the  leastwise,  that  he  ex- 
hibited not  commandements  for  it.  It  is  not  credible  that  the  greatest 
should  be  included  in  the  lesse,  (S:c. 

But  when  these  witchmongers  are  convinced  in  the  objection 
concerning  their  confessions  ;  so  as  thereby  their  tyrannicall  argu- 
ments cannot  prevaile,  to  imbrue  the  magistrates  hands  in  so  much 
bloud  as  their  appetite  requireth  :  they  fall  to  accusing  them  of  other 
crimes,  that  the  world  might  thinke  they  had  some  colour  to 
mainteine  their  malicious  furie  against  them. 


Mai.  male/. 
i;tue  J.  14.  pa. 


C.  de  male/.  L. 
nullus.  Lnemo. 
is  L.  culpa,  and 


Mai.  male/, 
quasi.  17. 


The  xix.   Chapter. 

Of  fotci-e  capitall  crimes  objected  against  zuiiches,  allfullie  ansicered 
and  confuted  as  frivolous. 

IRST  therefore  they  laie  to  their  charge  idolatrie.  But 
alas  without  all  reason  :  for  such  are  properlie  knowne 
to  us  to  be  idolaters,  as  doo  externall  worship  to  idols 
or  strange  gods.  The  furthest  point  that  idolatrie  can 
be  stretched  unto,  is,  that  they,  which  are  culpable  therein,  are 
such  as  hope  for  and  seeke  salvation  at  /  the  hands  of  idols,  or  of  7^ 
anie  other  than  God  ;  or  fix  their  whole  mind  and  love  upon 
anie  creature,  so  as  the  power  of  God  be  neglected  and  con- 
temned thereby.  But  witches  nei/ther  seeke  nor  beleeve  to  have 
salvation  at  the  hands  of  divels,  but  by  them  they  are  onlie 
deceived ;   the  instruments   of  their  phantasie  being  corrupted,  and 


I.  Idolatrie,  con- 
futed. 


50 


confuted. 


56  3.  Booke.  TJie  di score  He 

so  infatuated,  that  they  suppose,  confesse,  and  saie  they  can  doo 
that,  which  is  as  farre  beyond  their  power  and  nature  to  doo,  as  to 
kill  a  man  at  Yorke  before  noone,  when  they  have  beene  scene  at 
Lotidon  in  that  morning,  &c.  But  if  these  latter  idolaters,  whose 
idolatrie  is  spirituall,  and  committed  onelie  in  mind,  should  be 
punished  by  death  ;  then  should  everie  covetous  man,  or  other,  that 
setteth  his  affection  anie  waie  too  much  upon  an  earthlie  creature,  be 
executed,  and  yet  perchance  the  witch  might  escape  scotfree. 
Apostasie,  Sccondlic,  apostasie  is  laid  to  their  charge,  whereby  it  is  inferred, 

that  they  are  worthie  to  die.  But  apostasie  is,  where  anie  of  sound 
judgement  forsake  the  gospell,  learned  and  well  knowne  unto  them  ; 
and  doo  not  onelie  imbrace  impietie  and  infidelitie ;  but  oppugne  and 
resist  the  truth  erstwhile  by  them  pi-ofessed.  But  alas  these  poore 
women  go  not  about  to  defend  anie  impietie,  but  after  good  ad- 
monition repent. 

3.  Seducing  of  Thirdlic,  they  would  have  them  executed  for  seducing  the  people, 
the  people,            g^j.  Qq^  knowcth  they  have  small  store  of  Rhetorike  or  art  to  seduce  : 

contutea.  ■'  _  ' 

except  to  tell  a  tale  of  Robin  good-fellow  be  to  deceive  and  seduce. 
Neither  may  their  age  or  sex  admit  that  opinion  or  accusation  to  be 
just  :  for  they  themselves  are  poore  seduced  soules.  I  for  my  part 
(as  else-where  I  have  said)  have  prooved  this  pomt  to  be  false  in 
most  apparent  sort. 

4.  Carnaii  copu-         Fourthlie,  as  touching  the  accusation,  which  all   the  writers  use 

lation  with  In-  ,  .  .'  ,  ^     ^    .      .  ,,         '       ,      .  .   ,       ^  ,  , 

cubus,  confuted,  herem  agamst  them  for  then-  carnall  copulation  with  riicJibiis  :  the 
follie  of  mens  credulitie  is  as  much  to  be  woondered  at  and  derided,  as 
the  others  vaine  and  iinpossible  confessions.  For  the  divell  is  a 
spirit,  and  hath  neither  flesh  nor  bones,  which  were  to  be  used  in  the 
performance  of  this  action.  And  since  he  also  lacketh  all  instruments, 
substance,  and  seed  ingendred  of  bloud  ;  it  were  follie  to  stale  over- 
long  in  the  confutation  of  that,  which  is  not  in  the  nature  of  things. 
And  yet  must  I  saie  somewhat  heerein,  bicause  the  opinion  hereof  is 
72.  so  stronglie  and  universallie  received,  /  and  the  fables  hereupon  so  in- 
numerable ;  wherby  M.  Mai.  Bodi'n,  Heminguis,  Hyperuis,  Danccus, 
Jtrasfi^s, and  others  that  take  upon  them  to  write  heerein,  are  so  abused, 
or  rather  seeke  to  abuse  others  ;  as  I  woonder  at  their  fond  credulitie 
in  this  behalfe.     For  they  affirme  undoubtedlie,  that  the  divell  plaieth 

How  the  divell      Siiccubtis  to  the  man,  and  carrieth  from  him  the  seed  of  generation, 

plaieth  Succubus  ■,■■<■,■,    t-  ^  t         i  i  i 

and  Incubus.  which  he  delivcreth  as  Incitbus  to  the  woman,  who  manie 

times  that  waie  is  gotten  with  child  ;  which  will 

verie  naturallie  (they  saie)  become  a 

witch,  and  such  a  one  they 

affirme  Merline 


of  Witchcraft.  cimp.  20.  57 


The  XX.   Chapter. 

A  request  to  such  readers  as  loath  to  hcare  or  read  Jilthic  and 
bawdie  matters  (zvhicii  of  iiecessitie  are  heere  to  be  inserted)  to 
passe  over  eight  chapters. 

'UT  in  so  much  as  I   am   driven  (for  the  more  manifest    A  peroration  to 

^     _  _  the  readers. 

bewraieng    and     displaieng    of    this    most    filthie    and 

horrible  error)  to  staine  my  paper  with  /  writing  thereon   57- 

certeine    of  their   beasthe   and   bawdie    assertions  and 

examples,    whereby   they    confirme    this  their   doctrine    (being    my 

selfe    both    ashamed,    and    loth    once   to  thinke   upon    such    filthi- 

nesse,  although  it  be  to  the  condemnation  thereof)  I   must  intreat 

you   that  are  the  readers  hereof,    whose  chaste  eares   cannot   well 

endure  to  heare  of  such  abhominable  lecheries,  as  are  gathered  out  of 

the  bookes  of  those  witchmongers  (although  doctors  of  divinitie,  and 

otherwise  of  great  authoritie  and  estimation)   to  turne  over   a  few 

leaves,  wherein  (I  sale)  I  have  like  a  groome  thrust  their  bawdie 

stufife  (even  that  which  I  my  selfe  loath)  as  into  a  stinking 

corner  :  howbeit,  none  otherwise,  I  hope,  but 

that  the  other  parts  of  my  writing 

shall  remaine  sweet,  and 

this  also  covered  as 

close  as  may 

be./ 


58 


4.  Buoks. 


The  discoverie 


73-    85. 


3fa/.  male/, 
par.  2.  cap.  4. 
gufFst.  I. 


If  his  bodilie 
eies  were  out,  he 
would  see  but 
ilfavoredlie. 


74' 


Nider  in  forni- 

cario. 

T.  Brabant  in 

lib.  de  apib. 


If  The  fourth  Booke. 

The    first    Chapter. 

Of  ivitcJanongers  opinions  coficernifig  evill  spirits,  how  they  frame 
themselves  in  more  excellent  sort  than  God  made  us. 

AMES  SPRENGER  and  Henrie  Institor,  in  M.  Mai. 
agreing  with  Bodin,  Earth.  Spineus,  Danaus,  Eras- 
tus,  Hemingius,  and  the  rest,  doo  make  a  bawdie 
discourse  ;  labouring  to  proove  by  a  fooHsh  kind  of 
philosophie,  that  evill  spirits  cannot  onlie  take  earthlie  forms 
and  shapes  of  men  ;  but  also  counterfeit  hearing,  seeing,  &c  ;  and 
likewise,  that  they  can  eate  and  devoure  meats,  and  also  reteine, 
digest,  and  avoid  the  same  :  and  finalHe,  use  diverse  kinds  of  activi- 
ties, but  speciallie  excell  in  the  use  and  art  of  venerie.  For  M.  Mai. 
saith,  that  The  eies  and  eares  of  the  mind  are  farre  more  subtill  than 
bodilie  eies  or  carnall  eares.  Yea  it  is  there  affirmed,  that  as  they 
take  bodies,  and  the  likenesse  of  members  ;  so  they  take  minds  and 
similitudes  of  their  operations.  But  by  the  way,  I  would  have  them 
answer  this  question.  Our  minds  and  soules  are  spirituall  things.  If 
our  corporall  eares  be  stopped,  what  can  they  heare  or  conceive  of 
anie  externall  wisedome?  And  truelie,  a  man  of  such  a  constitution 
of  bodie,  as  they  imagine  of  these  spirits,  which  make  themselves, 
&c  :  were  of  farre  more  excellent  substance,  &c  :  than  the  bodies  of 
them  that  God  made  in  paradise  ;  and  so  the  divels  workmanship 
should  exceed  the  handle  worke  of  God  the  father  and  creator  of  all 
things.  / 

The    second    Chapter. 

Of  bawdie  Incubus  and  Siiccubus,  and  whether  the  action  of 
venerie  may  be  performed  bctweene  witches  and  divels,  and  when 
witches  first  yeelded  to  hicubus. 

JERETOFORE  (they  saie)  Incubus  was  faine  to  ravish 
women  against  their  will,  untill  Anno.  1400  :  but  now 
since  that  time  witches  consent  willinglie  to  their 
desires  :    in    so    much    as   some   one    witch   exerciseth 

that  trade  of  lecherie  with  Incubus  twentie  or  thirtie  yeares  togither  ; 

as  was  confessed  by  fourtie  and  eight  witches  burned  at  Ravcnspurge. 


of  ]]'itcJicraft.  chap.  2.  59 

But    what    goodlie  fellowes  Incubus   begetteth  upon   these  witches, 

is   prooved   by    TJiouias    of    Aquine,    Bodiu,    M.    Mai.    Hypetius,    in.  scn.dist.  ^. 

^  art.  4. 

This  is  prooved  first  by  the  divels  cunning,  in  discerning  the  dif-  Gen,  6,  4. 
ference  of  the  seed  which  falleth  from  men.  Secondlie,  by  his  under- 
standing of  the  aptnes  of  the  women  for  the  receipt  of  such  seed. 
ThirdUe  by  his  knowledge  of  the  constellations,  which  are  freendlie  to 
such  corporall  effects.  And  lastlie,  by  the  excellent  complexion  of 
such  as  the  divell  maketh  choice  of,  to  beget  such  notable  personages 
upon,  as  are  the/  causes  of  the  greatnesse  and  excellencie  of  the  child  59. 
thus  begotten. 

And  to  proove  that   such  bawdie  dooings  betwixt  the  divell  and   Mai.  maUf. 
witches  is  not  fained,  S.  Augustine  is  alledged,  who  saith,  that  All  ^^!^-^;J"f;  ' 
superstitious   arts   had   their   beginning    of  the  pestiferous   societie  doctrina  Chrht. 
betwixt  the  divell  and  man.     Wherein  he  saith  truelie  ;  for  that  in 
paradise,  betwixt  the  divell  and  man,  all  wickednes  was  so  contrived, 
that  man  ever  since  hath  studied  wicked  arts  :  yea  and  the  divell  will 
be  sure  to  be  at  the  middle  and  at  both  ends  of  everie  mischeefe. 
But  that  the  divell  ingendreth  with  a  woman,  in  maner  and  forme 
as  is  supposed,  and  naturallie  begetteth  the  wicked,  neither  is  it  true, 
nor  Augtistines  meaning  in  this  place. 

Howbeit  M.  Mai.  proceedeth,  affirming  that  All  witches  take/  their  75. 
beginning  from  such  filthie  actions,  wherein  the  divell,  in  likenes  of 
a  prettie  wench,  lieth  prostitute  as  Succubics  lo  the  man,  and  reteining 
his  nature  and  seede,  conveieth  it  unto  the  witch,  to  whome  he  deli- 
vereth  it  as  Incubus.  Wherein  also  is  refuted  the  opinion  of  them 
that  hold  a  spirit  to  be  unpalpable.  M.  Mai.  saith,  There  can  be  nai  male/. 
rendred  no  infallible  rule,  though  a  probable  distinction  may  be  set  i"^-  '•/■'«'•  '• 
downe,  whether  Incubus  in  the  act  of  venerie  doo  alwaies  powre  seed 
out  of  his  assumed  bodie.  And  this  is  the  distinction  ;  Either  she  is 
old  and  barren,  or  yoong  and  pregnant.  If  she  be  barren,  then  dooth 
Incubus  use  hir  without  decision  of  seed  ;  bicause  such  seed  should 
serve  for  no  purpose.  And  the  divell  avoideth  superfluitie  as  much 
as  he  may  ;  and  yet  for  hir  pleasure  and  condemnation  togither,  he 
goeth  to  worke  with  hir.  But  by  the  waie,  if  the  divell  were  so  com- 
pendious, what  should  he  need  to  use  such  circumstances,  even  in 
these  verie  actions,  as  to  make  these  assemblies,  conventicles,  cere- 
monies, &c  :  when  he  hath  alreadie  bought  their  bodies,  and  bar- 
gained for  their  soules  ?  Or  what  reason  had  he,  to  make  them  kill 
so  manie  infants,  by  whom  he  rather  loseth  than  gaineth  any  thing  ; 
bicause  they  are,  so  farre  as  either  he  or  we  knowe,  in  better  case  than 
we  of  riper  yeares  by  reason  of  their  innocencie  ?  Well,  if  she  be  not 
past  children,  then  stealeth  he  seed  awaie  (as  hath  beene  said)  from 


6o 


Booke. 


The  discoveric 


Mai.  nialef. 
par.  I.  quce.  i. 
Da7ttfus  hi 
dialog,  de 
sortiariis. 

Ja.  St'rengtr 
in  Mai.  male. 


some  wicked  man  being  about  that  lecherous  busines,  and  therewith 
getteth  yoong  witches  upon  the  old. 

And  note,  that  they  affirme  that  this  businesse  is  better  accomplished 
with  seed  thus  gathered,  than  that  which  is  shed  in  dremes,  through 
superfluitie  of  humors  :  bicause  that  is  gathered  from  the  vertue  of  the 
seed  generative.  And  if  it  be  said  that  the  seed  will  wax  cold  by  the 
waie,  and  so  lose  his  natural!  heate,  and  consequentlie  the  vertue  : 
M.  Mai.  DancEus,  and  the  rest  doo  answere,  that  the  divell  can  so 
Carrie  it,  as  no  heate  shall  go  from  it,  &c. 

Furthermore,  old  witches  are  sworne  to  procure  as  manie  yoong 
virgins  for  Inciibus  as  they  can,  whereby  in  time  they  growe  to  be 
excellent  bawds  :  but  in  this  case  the  preest  plaieth  Incubus.  For 
you  shall  find,  that  confession  to  a  preest,  and  namelie  this  word 
Befiedicite.,  driveth  hicubus  awaie,  when  Ave  Maries,  crosses,  and  all 
other  charmes  faile./ 


This  was  doone 
at  Ravenspurge. 


60.  yd.  The   third    Chapter. 

Of  the  divels  visible  fir*  invisible  dealitig  with  ivitches  in  the  waie 
of  lecher ie. 

lUT  as  touching  the  divels  visible  or  invisible  execution 
of  lecherie,  it  is  written,  that  to  such  witches,  as  before 
have  made  a  visible  legue  with  the  preest,  (the  divell 
I  should  saie)  there  is  no  necessitie  that  Incubus  should 
appeere  invisible  :  marrie  to  the  standers  by  hee  is  for  the  most 
part  invisible.  For  proofe  hereof  fames  Sprenger  and  Institor 
affirme,  that  Manie  times  witches  are  seene  in  the  fields,  and 
woods,  prostituting  themselves  uncovered  and  naked  up  to  the  navill, 
wagging  and  mooving  their  members  in  everie  part,  according  to  the 
disposition  of  one  being  about  that  act  of  concupiscence,  and  yet  no- 
thing seene  of  the  beholders  upon  hir  ;  saving  that  after  such  a  con- 
venient time  as  is  required  about  such  a  peece  of  worke,  a  blacke 
vapor  of  the  length  and  bignesse  of  a  man,  hath  beene  seene  as  it 
were  to  depart  from  hir,  and  to  ascend  from  that  place.  Neverthe- 
Mal.  Male/.  lesse,  manie  times  the  husband  seeth  Incubus  making  him  cuckhold, 
in  the  likenesse  of  a  man,  and  sometimes  striketh  off  his  head  with 
his  sword  :  but  bicause  the  bodie  is  nothing  but  aire,  it  closelh 
togither  againe  :  so  as,  although  the  goodwife  be  some  times  hurt 
thereby  ;  yet  she  maketh  him  beleeve  he  is  mad  or  possessed,  &  that 
he  dooth  he  knoweth  not  what.  For  she  hath  more  pleasure  and 
delight  (they  say)  with  Incubus  that  waie,  than  with  anie  mortall 
man  :  whereby  you  may  perceive  that  spirits  are  palpable.  / 


of  Witchcraft.  chap.  4.  61 


The    fourth    Chapter.  77. 

That  the  power  ofgenefation  is  both  outwardlie  and  inwardlie  itn- 
peached  by  witches,  and  of  divers  that  had  their  genitals  taken 
from  tJiem  by  witches,  and  by  the  same  vieanes  againe  restored. 

IJHEY  also  affirme,  that  the  vertue  of  generation  is 
impeached  by  witches,  both  inwardHe,  and  outward- 
lie  :  for  intrinsecallie  they  represse  the  courage,  and 
LJS^I  they  stop  the  passage  of  the  mans  seed,  so  as  it  may 
not  descend  to  the  vessels  of  generation  :  also  they  hurt  extrinse- 
callie,  with  images,  hearbs,  &c.  And  to  proove  this  true,  you  shall 
heare  certeine  stories  out  of  M.  Mai.  worthie  to  be  noted. 

A  yoong  priest  at  Mesptirge  in  the  diocesse  of  Co7istance  was  be-  Mai.  Male/. 
witched,  so  as  he  had  no  power  to  occupie  any  other  or  mo  women  ^"A^^-  ?'"*■■  •• 
than  one  ;  and  to  be  delivered  out  of  that  thraldom,  sought  to  flie  into 
another  countrie,  where  he  might  use  that  preestlie  occupation  more 
freelie.  But  all  in  vaine  ;  for  evermore  he  was  brought  as  far  back- 
ward by  night,  as  he  went  forward  in  the  daie  before  ;  sometimes  by 
land,  sometimes  in  the  aire,  as  though  he  flew.  And  if  this  be  not 
true,  I  am  sure  that  fames  Sprenger  dooth  lie. 

For  the  further  confirmation  of  our  beleefe  in  Incubtts,  M.  Mai. 
citeth  a  storie  of  a  notable  matter  executed  at  Ravensptirge,  as  true 
and  as  cleanlie/  as  the  rest.  A  yoong  man  lieng  with  a  wench  in  that  61. 
towne  (saith  he)  was  faine  to  leave  his  instruments  of  venerie  behind 
him,  by  meanes  of  that  prestigious  art  of  witchcraft  :  so  as  in  that 
place  nothing  could  be  scene  or  felt  but  his  plaine  bodie.  This  yoong 
man  was  willed  by  another  witch,  to  go  to  hir  whom  he  suspected, 
and  by  faire  or  fowle  meanes  to  require  hir  helpe  :  who  soone  after 
meeting  with  hir,  intreated  hir  faire,  but  that  was  in  vaine  ;  and  there- 
fore he  caught  hir  by  the  throte,  and  with  a  towell  strangled  hir, 
saieng  :  Restore  me  my/  toole,  or  thou  shalt  die  for  it  :  so  as  she  being  yS. 
swolne  and  blacke  in  the  face,  and  through  his  boisterous  handling 
readie  to  die,  said  ;  Let  me  go,  and  I  will  helpe  thee.  And  whilest  he 
was  loosing  the  towell,  she  put  hir  hand  into  his  codpeece,  and 
touched  the  place  ;  saieng  ;  Now  hast  thou  thy  desire  :  and  even  at 
that  instant  he  felt  himselfe  restored. 

Item,   a    reverend  father,  for  his  life,  holinesse,   and   knowledge   7'2-  Sfimger.  in 
notorious,  being  a  frier  of  the  order  and  companie  of  Spire,  reported,  far.2"qt/^.i. 
that  a  yoong  man  at  shrift  made  lamentable  moane  unto  him  for  the 
like  losse  :  but  his  gravitie  suffered  him  not  to  beleeve  lightlie  any 
such  reports,  and  therefore  made  the  yoong  man  untrusse  his  cod- 
peece point,  and  sawe  the  complaint  to  be  true  and  just.     Whereupon 


62 


4.  Booke. 


The  discovei'ie 


Mai.  male/. 
cap.  7.  par.  2. 
quast.  1. 


Note. 


62.     79- 


In  vita  Hie- 
ronym. 


Sainctsas  holie 
and  chaste  as 
horsses  &" 
mares. 


he  advised  or  rather  injoined  the  youth  to  go  to  the  witch  whome  he 
suspected,  and  with  flattering  words  to  intreat  hir,  to  be  so  good  unto 
him,  as  to  restore  him  his  instrument  :  which  by  that  meanes  he  ob- 
teined,  and  soone  after  returned  to  shew  himselfe  thankfull ;  and  told 
the  holie  father  of  his  good  successe  in  that  behalfe  :  but  he  so  be- 
leeved  him,  as  he  would  needs  be  Oailatits  testis.,  and  made  him  pull 
downe  his  breeches,  and  so  was  satisfied  of  the  troth  and  certeintie 
thereof. 

Another  yoong  man  being  in  that  verie  taking,  went  to  a  witch  for 
the  restitution  thereof,  who  brought  him  to  a  tree,  where  she  shewed 
him  a  nest,  and  bad  hint  clime  up  and  take  it.  And  being  in  the  top 
of  the  tree,  he  tooke  out  a  mightie  great  one,  and  shewed  the  same  to 
hir,  asking  hir  if  he  might  not  have  the  same.  Naie  (cjuoth  she) 
that  is  our  parish  preests  toole,  but  take  anie  other  which  thou  wilt. 
And  it  is  there  affirmed,  that  some  have  found  20.  and  some  30.  of 
them  in  one  nest,  being  there  preserved  with  provender,  as  it  were 
at  the  racke  and  manger,  with  this  note,  wherein  there  is  no  con- 
tradiction (for  all  must  be  true  that  is  written  against  witches)  that 
If  a  witch  deprive  one  of  his  privities,  it  is  done  onlie  by  prestigious 
meanes,  so  as  the  senses  are  but  illuded.  Marie  by  the  divell  it  is 
reallie  taken  awaie,  and  in  like  sort  restored.  These  are  no  jestes,  for 
they  be  written  by  them  that  were  and  are  judges  upon  the  lives  and 
deaths  of  those  persons.  / 

The   fift    Chapter. 

Of  bishop  Sylvanus  his  leacherie  opetted  and  covered  againe,  Jiow 
maides  having  yellow  haire  are  most  combred  with  Incubus,  how 
inaried  men  are  bewitched  to  t(se  other  metis  wives,  and  to 
refuse  their  own. 

OU  shall  read  in  the  legend,  how  in  the  night  time 
Incubus  came  to  a  ladies  bed  side,  and  made  hot  loove 
unto  hir  :  whereat  she  being  offended,  cried  out  so  lowd, 
that  companie  came  and  found  him  under  hir  bed  in  the 
likenesse  of  the  holie  bishop  Sylvanus,  which  holie  man  was  much 
defamed  therebie,  untill  at  the  length  this  infamie  was  purged  by  the 
confession  of  a  divell  made  at  S.  Jeroms  toombe.  Oh  excellent 
peece  of  witchcraft  or  cousening  wrought  by  Sylvanus  !  Item,  S. 
Christine  would  needes  take  unto  hir  another  maides  Incubus,  and 
lie  in  hir  roome  :  and  the  storie  saith,  that  she  was  shrewdlie  accloied. 
But  she  was  a  shrew  indeed,  that  would  needes  change  beds  with 
hir  fellow,  that  was  troubled  everie  night  with  Incubus,  and  deale 
with  him  hir  selfe.     But  here  the  inquisitors  note  maie  not  be  for- 


of  Witchc7'aft. 


Chap.  6. 


gotten,  to  wit  :  that   Maides  having  yellow  haire  are  most  molested    Maides  having 

....  .    .  .  ,  .      .  .  .         ,  1        ,-     ^.      T.  »      yellow  haire. 

With  this  spirit.      Also   it  is  written  in  the  Legend,  of  S.  Barfiara, 

that  a  pretie  wench  that  had  had  the  use  of  Inaebns  his  bodie  by  the 

space  of  six  or  seven  yeares  in  Aquitania  (being  beelike  wearie  of 

him  for  that  he  waxed  old)  would  needes  go  to  S.  Barnard  another 

while.     But  Inaibus  told  hir,  that  if  she  would  so  forsake  him,  being 

so  long  hir  true  loover,  he  would  be  revenged  upon  hir,  &c.     But 

befall  what  would,  she  went  to  S.  Barnard^  who  tooke  hir  his  staffe, 

and  bad  her  laie  it  in  the  bed  besides  hir.     And  indeed  the  divell 

fearing  the  bedstaffe,  or  that  S.  Barnard  laie  there  himselfe,  durst 

not  approch  into  hir  chamber  that  night  :  what  he  did  afterwards, 

I  am  uncerteine.     Marrie  you  may  find  other  circumstances  hereof, 

and  manie  other  like  bawdie  lies  in  the  golden  Legend.      But  here 

againe  we  maie  not  forget  the  in/quisitors  note,  to  wit;  that  manie   Mal.MaUf.8o. 

are  so  bewitched  that  they  cannot  use  their  owne  wives  :    but  anie  ^^^;  j"  '^""^'  ^' 

other  bodies  they  maie  well  enough  away  withall.     Which  witchcraft 

is  practised  among  manie  bad  husbands,  for  whom  it  were  a  good 

excuse  to  saie  they  were  bewitched. 


The   sixt    Chapter. 

How  to  p7'ocure  the  dissolving  of  bewitched  love,  also  to  enforce 
a  man  (how  proper  so  ever  he  be)  to  love  an  old  hag :  and  of  a 
bawdie  tricke  of  a  priest  in  Gelderland. 


!|HE    priests   saie,  that   the  best   cure   for  a  woman  thus 
molested,  nex',  to  confession,  is  excommunication.     But 
to  procure  the  dissolving  of  bewitched  and  constrained 
love,  the   partie   bewitched  must   make   a  jakes  of  the 
lovers  shooe.     And  to  enforce  a  man,  how  proper  so  ever  he  be,  to 
love  an  old  hag,  she  giveth  unto  him  to  eate  (among  other  meates) 
hir  owne  doong :  and  this  waie  one  old  witch  made  three  abbats  of 
one  house  succes/sivelie  to  die  for  hir  love  as  she  hir  selfe  confessed,    63. 
by  the  report  of  M.  Mai.     In  6*d'/rt'^r/rt:;/c/ a  priest  persuaded  a  sicke    of  a  bawdie 
woman  that  she  was  bewitched  ;  and  except  he  might  sing  a  masse 
upon  hir  bellie,  she  could  not  be  holpen.     Whereunto  she  consented, 
and  laie  naked  on  the  altar  whilest  he  sang  masse,  to  the  satis- 
fieng  of  his  lust ;  but  not  to  the  ^release  of  hir  greefe. 
Other  cures  I  will  speake  of  in  other  places  more 
civill.      Howbeit,    certeine    miraculous 
cures,  both  full  of  bawderie  and 
lies,  must  either  have 
place    here,    or 
none  at  all.,' 


priest  in  Gelder- 
land. 


[*  ?  releate.] 


64 


4-  Booke. 


The  discoverie 


8i. 


In  coll.  pairuni. 


Gregor.  lib.  i. 
dial.  2. 


In  vitis  fatrum. 
Heraclides  in 
paradise. 


82. 


Nidi-t  in  forni- 
cario. 


The   seventh    Chapter. 

Of  divers  saincts  and  holie  persons,  which    'we?-e   exceeding  bawdie 
and  lecherous,  and  by  cerieitie  miraculous  weaties  becatne  chaste. 

ASSIANUS  writeth,  that  S.  Syren  being  of  bodie  verie 

lecherous,  and  of  mind  woonderfull  religious,  fasted  and 

praied  ;  to  the  end  his  bodie  might  be  reduced  miracu- 

louslie  to  chastitie.     At  length  came  an  angell  unto  him 

by  night,  and  cut  out  of  his  flesh  certeine  kernels,  which  were  the 

sparkes  of  concupiscence  ;  so  as  afterwards  he  never  had  anie  more 

motions  of  the  flesh.     It  is   also  reported,  that  the   abbat   Eqiiicius 

being  naturallie  as  unchast  as  the  other,  fell  to  his  beads  so  devoutlie 

for  recoverie  of  honestie,  that  there  came  an  angell  unto  him  in  an 

apparition,  that    seemed   to  geld  him  ;  and  after  that   (forsooth)  he 

was  as  chaste  as  though  he  had  had  never  a  stone  in  his  breech  ;  and 

before  that  time  being  a  ruler  over  monkes,  he  became  afterwards  a 

governour  over  nunnes.      Even  as  it  is  said  Helias  the  holie  monke 

gathered  thirtie  virgins  into  a  monasterie,  over  whom  he  ruled  and 

reigned  by  the  space  of  two  yeares,  and  grew  so  proud  and  hot  in  the 

codpeece,  that  he  was  faine  to  forsake  his  holie  house,  and  flie  to  a 

desert,  where  he  fasted  and  praied  two  daies,  saieng  ;  Lord  quench 

my   hot   lecherous   humors,  or  kill   me.     Whereupon    in   the   night 

following,  there  came  unto  him  three  angels,  and  demanded  of  him 

why  he  forsooke  his  charge  :  but  the  holie  man  was  ashamed  to  tell 

them.     Howbeit  they  asked  him  further,  saieng  ;  Wilt  thou  returne 

to  these  damsels,  if  we  free  thee  from  all  concupiscence  ?    Yea  (quoth 

he)  with  all  my  heart.    And  when  they  had  sworne  him  solemnelie  so 

to  doo,  they  tooke  him  up,  &  gelded  him  ;  and  one  of  them  holding 

his  hands,  and  another  his  feete,  the  third  cut  out  his  stones.     But  the 

storie  saith  it  was  not  so  ended,  but  in  a  vision.     Which  I  beleeve, 

because  within  five  daies  he  returned  to  his  minions,  who  pitiouslie 

moorned  for  him  all  this/  while,  and  joyfullie  embraced  his  sweete 

companie  at  his  returne.     The  like  storie  dooth  Nider  write 

of   Thomas,  whome  two  angels  cured  of  that 

lecherous  disease  ;  by  putting  about 

him   a  girdle,    which  they 

brought  downe  with 

them     from 

heaven. 


oj   Witchcraft. 


Chap.  8. 


65 


The    eight    Chapter. 

Certeine  popish  and  Jiiagicall  cures,  for  them  that  are  hewitcJied  in 
their  privities. 

I  OR  direct  cure  to  such  as  are  bewitched  in  the  privie 
members,  the  first  and  speciall  is  confession  :  then  follow 
in  a  row,  holie  water,  and  /  those  ceremoniall  trumperies,  64- 
Ave  Maries,  and  all  maner  of  crossings  ;  which  are  all 
said  to  be  wholesome,  except  the  witchcraft  be  perpetuall,  and  in 
that  case  the  wife  maie  have  a  divorse  of  course. 

Item,  the  eating  of  a  haggister  or  pie  helpeth  one  bewitched  in    AUter. 
that  member. 

Item,  the  smoke  of  the  tooth  of  a  dead  man.  Aiiter. 

Item,  to  annoint  a  mans  bodie  over  with  the  gall  of  a  crow.  Aiiter. 

Item,  to  fill  a  quill  with  quicke  silver,  and  laie  the  same  under  the 
cushine,  where  such  a  one  sitteth,  or  else  to  put  it  under  the  threshold 
of  the  doore  of  the  house  or  chamber  where  he  dwelleth. 

Item,  to  spet  into  your  owne  bosome,  if  you  be  so  bewitched,  is   Aiiter. 
verie  good. 

Item,  to  pisse  through  a  wedding  ring.  If  you  would  know  who  is  AUter. 
hurt  in  his  privities  by  witchcraft ;  and  who  otherwise  is  therein 
diseased,  Hostiensis  answereth  :  but  so,  as  I  am  ashamed  to  english 
it  :  and  therefore  have  here  set  downe  his  experiment  in  Latine  ; 
Quando  virga  nullateniis  inovein?;  6~»  nunquam  potuit  cognoscere ; 
hoc  est  sig7ium  frigiditatis :  sed  quando  niovetiir  &^  erigitur,  perficere 
atitem  non  potest,  est  signuin  maleficii. 

But  Sir  Th.  Moore  hath  such  a  cure  in  this  matter,  as  I  am 
ashamed  to  write,  either  in  Latine  or  English  :  for  in  filthie  baw- 
derie  it  passeth  all  the  tales  that  ever  I  heard.  But  that  is  /  rather 
a  medicine  to  procure  generation,  than  the  cure  of  witchcraft,  though 
it  serve  both  turnes. 

Item,   when    ones  instrument    of    venerie    is  bewitched,    certeine   AUter. 
characters  must  be   written    in   virgine   parchment,  celebrated   and 
holied  by  a  popish  priest  ;  and  thereon  also  must  the  141.  Psalme  be 
written,  and  bound  Ad  viri fascinati  coxani. 

Item,  one  Katharine  Loe  (having  a  husband  not  so  readilie  disposed  AUter. 
that  waie  as  she  wished  him  to  be)  made  a  waxen  image  to  the 
likenes  of  hir  husbands  bewitched  member,  and  offered  it  up  at  S. 
Atithonies  altar;  so  as,  through  the  holinesse  of  the  masse  it  might  be 
sanctified,  to  be  more  couragious,  and  of  better  disposition  and 
abihtie,  &c. 

K 


S.  Thomas 
Moores,  medicin- 
able  receipt,  &c. 

83- 


66 


4.  Booke. 


The  discoverie 


Jaso.  PraUnsh 
de  cerebri  morbo, 
ca.  i6. 


65. 


84. 

The  priest  is 
opinionative  in 
the  error  of  his 
phantasie. 


The    ninth    Chapter. 

A  strange  cure  doone  to  one  that  was  molested  with  Incubiis. 

OW   being   wearied   with   the    rehearsall    of    so    mania 

lecheries   most  horrible,  and   very   filthie   and   fabulous 

actions  and  passions  of  witches,  together  with  the  spirit 

Inaibus,  I  will  end  with  a  true  storie  taken  out  of  Jason 

Pratensis,  which   though    it    be  rude,   yet    is  it    not    altogither   so 

uncleane  as  the  rest. 

There  came  (saith  he)   of  late  a  masse  priest  unto  me,  making 
pitious  moane,  and  saieng,  that  if  I   holpt  him  not,  he  should  be 
undoone,  and  utterlie  overthrowne  ;  so  great  was  his  infirmitie :  for 
(saith  he)   I  was  woont  to  be  faire  and  fat,  and  of  an  excellent  com- 
plexion ;  and  lo  how  I  looke,  being  now  a  verie  ghost  consisting  of 
skinne   and  bone,  &c.     What  is  the  matter  (quoth  Jason  ?)  I    will 
shew  you  sir,  said  the  priest.      There   commeth   unto   mee,  almost 
everie  night,  a  certeine  woman,  unknowne   unto  me,  and/  lieth   so 
heavie  upon  my  brest,  that  I  cannot  fetch  rny  breath,  neither  have 
anie  power  to  crie,  neither  doo  my  hands  serve  me  to  shoove   hir 
awaie,  nor  my  feete  to  go  from  hir.     I  smiled  {(]}xo\\\  Jasoii)  and  told 
him  that  he  was  vexed  with  a  disease  called  In\ciibns,  or  the  mare ; 
and  the  residue  was  phantasie  and  vaine  imagination.     Naie  (said 
the   priest)   it    cannot   be   so:  for   by  our   blessed   ladie,  I    tell   you 
nothing  but  that  with  waking   I   saw  with  mine  eies,  "and  felt  with 
mine  hands.     I  see  hir  when  she  commeth  upon  me,  and  strive  to 
repell  hir;  but  I  am  so  infeebled  that  I  cannot:  and  for  remedie  I 
have  runne  about  from  place  to  place,  but  no  helpe  that  I  could  get. 
At  length  I  went  to  an  old  frier  that  was  counted  an  od  fellow ;  arid 
thought  to  have  had  help  at  his  hands,  but  the  divell  a  whit  had  I  of 
him ;  saving  that  for  remedie  he  willed  me  to  praie  to  God ;  whome  I 
am  sure  I  wearied  with  my  tedious  praiers  long  before.     Then  went  I 
unto  an  old  woman  (quoth  the  priest)  who  was  said  to  be  a  cunning 
witch :  and  she  willed  me,  that  the  next  morning,  about  the  dawning 
of  the  daie,  I  should  pisse,  and  immediatlie  should  cover  the  pispot, 
or  stop  it  with  my  right  netherstocke,  and  before  night  the  witch 
should  come  to  visit  me.     And  although  (quoth  he)  the  respect  of 
mine  orders  somewhat  terrified  me  from  the  execution  of  hir  advise; 
yet  my  necessities  diverse  waies,  and  speciallie  my  paines  moved 
me  to  make  triall  of  hir  words.     And  by  the  masse  (quoth  the  priest) 
hir  prophesie  fell  out  as  sure  as  a  club.     For  a  witch  came  to  my 
house,  and  complained  of  a  greefe  in  hir  bladder,  and  that  she  could 
not  pisse.     But  I  could  neither  by  faire  nor  fowle  meanes  obteine  at 


of  Witchcraft. 


Chap.   10. 


67 


Merlin  begotten 
of  Incubus. 


hir  hands,  that  she  would   leave   molesting  me  by  night;   but  she 
keepeth   hir   old  custome,   determining  by   these  filthie  meanes   to 
dispatch  me.     I   could  hardlie  (saith  Jason)  reclaime  him  from  this   The  priest 
mad  humor  ;  but  by  that  time  he  had  beene  with  me  three  or  foure   ^^'^°^^''^  • 
times,  he  began  to  comfort  himselfe,  and  at   last  perceiving  it,  he 
acknowledged  his  disease,  and  recovered  the  same./ 

The   tenth    Chapter.  ^^^^ 

A  confutation  of  all  the  former  follies  touching  Incubus,  which 
by  examples  and  proof es  of  like  stuffe  is  shewed  to  be  flat  knaverie, 
zi'herein  the  carnall  coptilation  with  spirits  is  overthrowtie. 

IHUS  are  lecheries  covered  with  the  cloke  of  Incubus 
and  witchcraft,  contrarie  to  nature  and  veritie  :  and 
with  these  fables  is  mainteined  an  opinion,  that  men  have 
beene  begotten  without  carnall  copulation  (as  Hyperiics 
and  others  write  that  Merlin  was,  An.  440.)  speciallie  to  excuse  and 
mainteine  the  knaveries  and  lecheries  of  idle  priests  and  bawdie 
monkes  ;  and  to  cover  the  shame  of  their  lovers  and  concubines. 

And  alas,  when  great  learned  men  have  beene  so  abused,  with  the 
imagination  of  Incubus  his  carnall  societie  with  women,  miscon- 
struing the  scriptures,  to  wit,  the  place  in  Genesis  6.  to  the  seducing 
of  manie  others  ;  it  is  the  lesse  woonder,  that  this  error  hath  passed  so 
generallie  among  the  common  people./  66. 

But  to  use  few  words  herein,  I  hope  you  understand  that  they 
affirme  and  saie,  that  Incubus  is  a  spirit  ;  and  I  trust  you  know  that  a 
spirit  hath  no  flesh  nor  bones,  &c:  and  that  he  neither  dooth  eate 
nor  drinke.  In  deede  your  grandams  maides  were  woont  to  set  aboil 
of  milke  before  him  and  his  cousine  Robin  good-fellow,  for  grinding 
of  malt  or  mustard,  and  sweeping  the  house  at  midnight  :  and  you 
have  also  heard  that  he  would  chafe  exceedingly,  if  the  maid  or 
good-wife  of  the  house,  having  compassion  of  his  nakednes,  laid  anie 
clothes  for  him,  beesides  his  messe  of  white  bread  and  milke,  which 
was  his  standing  fee.  For  in  that  case  he  saith  ;  What  have 
we  here .-'  Hemton  hamten,  here  will  I  never  more  tread  nor 
stampen. 

But  to  proceed  in  this  confutation.  Where  there  is  no  meate  eaten,  Q"hi  humor 
there  can  be  no  seed  which  thereof  is  ingendred  :  although  it  be  ^  "'"" -"^"^ '-^ 
granted,  that  Robin  could  both  eate  and  drinke,  as  being  a/  cousening 
idle  frier,  or  some  such  roge,  that  wanted  nothing  either  belonging  to 
lecherie  or  knaverie,  &c.  Item,  where  the  genitall  members  want, 
there  can  be  no  lust  of  the  flesh  :  neither  dooth  nature  give  anie  desire 
of  generation,  where  there  is  no  propagation  or  succession  recjuired. 


0  alimcntari 
provcnit. 


68 


4.  Booke. 


The  discoverie 


Ad  facultatcm 
gL'tierandi  tarn 
intt-r>ia  quam 
ex/t-rnu  orgaiia 
ri-quirunttir. 


And  as  spirits  cannot  be  greeved  with  hunger,  so  can  they  not  be 
inflamed  with  lustes.  And  if  men  should  hve  ever,  what  needed 
succession  or  heires  ?  For  that  is  but  an  ordinance  of  God,  to  supplie 
the  place,  the  number,  the  world,  the  time,  and  speciallie  to  ac- 
complish his  will.  But  the  power  of  generation  consisteth  not  onlie 
in  members,  but  chieflie  of  vitall  spirits,  and  of  the  hart :  which 
spirits  are  never  in  such  a  bodie  as  hictibus  hath,  being  but  a  bodie 
assumed,  as  they  themselves  sale.  And  yet  the  most  part  of  writers 
herein  afifirme,  that  it  is  a  palpable  and  visible  bodie ;  though  all  be 
phansies  and  fables  that  are  written  hereupon. 


What  Incubus  is, 
<5r=  who  be  most 
troubleii  ther- 
with. 


87. 


67. 


[     ?  him.  MS.] 


M.  maltfic 


The   eleventh    Chapter. 

That  Incubus  is  a  naturall  disease,  with  remedies  for  the  same, 
besides  magicall  cures  herewithall  expressed. 

|UT  in  truth,  this  Incubus  is  a  bodilie  disease  (as  hath 
beene  said)  although  it  extend  unto  the  trouble  of  the 
mind:  which  of  some  is  called  The  mare,  oppressing 
manie  in  their  sleepe  so  sore,  as  they  are  not  able  to 
call  for  helpe,  or  stir  themselves  under  the  burthen  of  that  heavie 
humor,  which  is  ingendred  of  a  thicke  vapor  proceeding  from 
the  cruditie  and  rawnesse  in  the  stomach :  which  ascending  up 
into  the  head  oppresseth  the  braine,  in  so  much  as  manie  are  much 
infeebled  therebie,  as  being  nightlie  haunted  therewith.  They 
are  most  troubled  with  this  disease,  that  being  subject  thereunto, 
lie  right  upward :  so  as,  to  turne  and  lie  on  the  one  side,  is  present 
remedie.  Likewise,  if  anie  heare  the  groning  of  the  partie,  speake 
unto  him,  so  as  he  wake  him,  he  is  presentlie  releeved.  Howbeit, 
there  are  magicall  cures  for  it,  as  for  example./ 

S.  George,  S.  George,  otir  ladies  k7iight, 
He  walkt  by  daie,  so  did  he  by  night :  / 
Untill  such  time  as  he  hir  fouiid. 
He  hir  beat  and  he  Mr  bound, 
Untill  hir  troth  she  to  him  plight, 
She  would  7iot  come  to  hir'''  that  night. 
Whereas    S.   George  our  ladies   knight,   was  named  three   times 
S.  George. 

Item,  hang  a  stone  over  the  afflicted  persons  bed,  which  stone  hath 
naturallie  such  a  hole  in  it,  as  wherein  a  string  may  be  put  through 
it,  and  so  be  hanged  over  the  diseased  or  bewitched  partie  ;  be  it 
man,  woman,  or  horsse. 

Item,  you  shall  read  in  M.  Malefic,  that  excommunication  is  verie 


of  Witchcraft. 


Chap.  12. 


69 


notable,  and  better  than  any  charme  for  this  purpose.  There  are  also 
other  verses  and  charmes  for  this  disease  devised,  which  is  the 
common  cloke  for  the  ignorance  of  bad  physicians.  But  Leonard 
Fuchsius  in  his  first  booke,  and  31.  chapter,  dooth  not  onelie  describe 
this  disease,  and  the  causes  of  it  ;  but  also  setteth  downe  verie 
learnedlie  the  cure  thereof,  to  the  utter  confusion  of  the  witchmongers 
follie  in  this  behalfe.  Hyperms  being  much  bewitched  and  blinded 
in  this  matter  of  witchcraft,  hoovering  about  the  interpretation  of 
Genesis  6.  from  whence  the  opinion  of  Inaebits  and  Siiccitbus 
is  extorted,  Viderunt  filii  Dei  filias  hominufu,  quod  elegantes 
essent,  acceperiint  sibi  in  nxores  ex  omnibus^  quas  elegeraut,  &=€  : 
seemeth  to  mainteine  upon  heare-saie,  that  absurd  opinion  ;  and 
yet  in  the  end  is  driven  to  conclude  thus,  to  wit  :  Of  the  evill 
spirits  Incubus  and  Succubus  there  can  be  no  firme  reason  or 
proofe  brought  out  of  scriptures,  using  these  verie  words ; 
Hcec  ut  probabilia  dicta  su7ito,  quandoquident  scripturarutn  prcB- 
sidio  hac  in  causa  destituimur.  As  if  he  should  sale.  Take  this 
as  spoken  probablie ;  to  wit,  by  humane  reason,  bicause  we  are 
destitute  of  scriptures  to  mainteine  the  goodnesse  of  the  cause. 

Tertullian  and  Sulpicius  Severus  doo  interpret  Filios  Dei  in  that 
place  to  be  angels,  or  evill  spirits,  and  to  have  beene  enamored  with 
the  beautie  of  those  wenches  ;  and  finallie,  begat  giants  by  /  them. 
Which  is  throughlie  confuted  by  Chrysostonie,  Horn.  22.  in  Gen :  but 
speciallie  by  the  circumstance  of  the  text. 


par.  2.  quce.  2. 
cap.  I.  col,  2. 

Leon.  Fuchsius 
dc  curandi 
ratione. 


Tertull.  hi 
libro  dc  habilu 
muliebri. 
Sulp.  Sever,  in 
epitome  hist.  S8. 
sacr. 


The    twelfe    Chapter. 

The  censure  of  G.  Chaucer,  tepon  the  knaverie  of  Incttbus. 

pW  will  I  (after  all  this  long  discourse  of  abhominable 
^1  cloked  knaveries)  here  conclude  with  certeine  of  G. 
Chancers  verses,  who  as  he  smelt  out  the  absurdities 
fi|  of  poperie,  so  found  he  the  priests  knaverie  in  this 
matter  of  Incttbus,  and  (as  the  time  would  suffer  him)  he  derided 
their  follie  and  falshood  in  this  wise  : 

*  For  now  the  great  charitie  and praiers 
Of  limitors  and  other  hoiie  friers, 
That  searchen  everie  land  and  everie  streaine 
As  thicke  as  motes  in  the  sunne  beanie, \ 
Blissing  halles,  kitchens,  chambers  &•  bowers, 
Cities,  borroghes,  caste  Is  ajtd  hie  towers, 
Thropes,  barnes,  shepens,  and  dairies, 
This  makcth  that  there  beene  now  no  fairies  ; 


Geffr.  Chaic.  in 
the  beginning  of 
the  wile  of  Baths 
tale. 

68. 


[» Ital.\ 


70  4  Booke.  The  discoverie 

For  there  as  ivootit  to  ivalken  was  an  elfe^ 
There  lualketh  now  the  li7nitor  himself e, 
■  In  U7iderfneales,  and  in  mornings, 
And  saitli  his  mattens  and  his  holie  things 
As  hegoeth  in  his  limitatiowne, 
Women  may  go  safelie  tip  and  downe, 
In  everie  btish,  and  under  everie  tree, 
[•  Text  j.i  There  nis  none  other  *  Incubus  but  hee,  &^c.j  / 


of  Witchcraft. 


Chap. 


7t 


^f  The  fft  Booke.  sg.   69. 

The   first    Chapter. 

Of  traiisformatio7is,  ridiculous  examples  bj-ottght  by   the  adver- 
saries for  the  confirmation  of  their  foolish  doctrine. 

|0W  that  I  may  with  the  verie  absurdities,  conteined 
in  their  owne  authors,  and  even  in  their  principall 
doctors  and  last  writers,  confound  them  that  main- 
teine  the  transubstantiations  of  witches  ;  I  will  shew 
you  certeine  proper  stuffe,  which  Bodin  (their  cheefe  champion  of  J-  ^°'^-  ^'*-  ^■ 
this  age)  hath  gathered  out  of  AI.  Mai.  and  others,  whereby  he  cap,  6. 
laboureth  to  establish  this  impossible,  incredible,  and  supernaturall, 
or  rather  unnaturall  doctrine  of  transubstantiation. 

First,  as  touching  the  divell  {Rodin  saith)    that   he   dooth  most   J-  Bodin 

,.  -,  ,.      ,  ,  i_'  ir     •     i  J  r         ■  abuseth  scripture 

properlie  and  commonlie  transiorme  himselie  mto  a  gote,  connrmmg   to  proove  a  He. 
that  opinion  by  the  2)3-  and  34.  oi  Esaie  :  where  there  is  no  one  title*   [*  =  tittle.] 
sounding  to  anie  such  purpose.     Howbeit,  he  sometimes  alloweth 
the  divell  the  shape  of  a  blacke  Moore,  and  as  he  saith  he  used  to 
appeare  to  Maivd  Cruse,  Kate  Darey,  and  fane  Harviller.     But  I 
mervell,  whether  the  divell  createth  himselfe,  when  he  appeareth  in 
the  likenesse  of  a  man  ;  or  whether  God  createth  him,  when  the 
divell  wisheth  it.     As  for  witches,  he  saith  they  speciallie  transub- 
stantiate themselves  into  wolves,  and  them  whom  they  bewitch  into 
asses  :  though  else-where  he  differ  somewhat  herein  /  from  himselfe.    go. 
But  though  he  afifirme,  that  it  may  be  naturallie  brought  to  passe,   Pudendis  tunc 
that  a  girle  shall  become  a  boie  ;  and  that  anie  female  may  be  turned   pentil'us^.'''""' 
into  the  male  :  yet  he  saith  the  same  hath  no  afifinitie  with  Lycan- 
thropia  ;  wherein  he  saith  also,  that  men  are  wholie  transformed,  and 
citeth  infinite  examples  hereof. 

First,  that  one  Garner  in  the  shape  of  a  woolfe  killed  a  girle  of  the 
age  of  twelve  yeares,  and  did  eat  up  hir  armes  and  legges,  and  carried 
the  rest  home  to  his  wife.  Item,  that  Peter  Bur  get,  and  Michael 
Werdon,  having  turned  themselves  with  an  ointment  into  woolves, 
killed,  and  finallie  did  eate  up  an  infinite  number  of  people.  Which 
lie  Wierus  dooth  sufficientlie  confute.  But  until!  you  see  and  read  jo.  ivier.  Ub.  6. 
that,  consider  whether  Peter  could  eate  rawe  flesh  without  sur-  '^''  '""^  '^"'  '^" 
fetting,  speciallie  flesh  of  his  owne  kind.  Item,  that  there  was  an 
arrowe  shot  into  a  woolves  thigh,  who  afterwards  being  turned  into  his 


72 


5.  Booke. 


The  discoverie 


J.  Bodinus 
mendaciorum 
^lieluo. 
[»Text  hduo.1 


70. 


A  warme  season 
to  swim  in. 


I  mervell  that 
they  forsake  not 
the  divell,  who 
punisheth  them 
so  sore :  ywis 
they  get  not  so 
much  at  his     n/. 


hands. 


Leviti.  i6.  [26,22] 
Deut.  32.  [v.  24] 


former  shape  of  a  man,  was  found  in  his  bed,  with  the  arrowe  in  his 
thigh,  which  the  archer  that  shot  it  knew  verie  well.  Item,  that 
another  being  Lycanthropus  in  the  forme  of  a  woolfe,  had  his  woolves 
feet  cut  off,  and  in  a  moment  he  became  a  man  without  hands  or 
feete. 

He  accuseth  also  one  of  the  mightiest  princes  in  christendome, 
even  of  late  daies,  to  be  one  of  those  kind  of  witches  (so  as  he  could, 
when  he  list,  turne  himselfe  to  a  woolfe)  affirming  that  he  was  espied 
and  oftentimes  scene  to  performe  that  villanie  ;  bicause  he  would  be 
counted  the  king  of  all  witches.  He  saith  that  this  transubstantiation 
is  most  common  in  Greece ^l  and  through  out  all  Asia^  as  merchant 
strangers  have  reported  to  him.  For  Anno  Doinini.  1542,  when 
Sultan  Soliinon  reigned,  there  was  such  force  and  multitude  of 
these  kind  of  woolves  in  Constantinople^  that  the  emperour  drave 
togither  in  one  flocke  150.  of  them,  which  departed  out  of  the  citie  in 
the  presence  of  all  the  people. 

To  persuade  us  the  more  throughlie  heerein,  he  saith,  that  in 
Livonia,  yearelie  (about  the  end  of  December)  a  certeine  knave  or 
divell  warneth  all  the  witches  in  the  countrie  to  come  to  a  certeine 
place  :  if  they  faile,  the  divell  commeth  and  whippeth  them  with  an 
iron  rod  ;  so  as  the  print  of  his  lashes  remaine  upon  their  bodies  for 
ever.  The  capteine  witch  leadeth  the  waie  through  a  /great  poole  of 
water  :  manie  millians  of  witches  swim  after.  They  are  no  'sooner 
passed  through  that  water,  but  they  are  all  transformed  into  woolves, 
and  flie  upon  and  devoure  both  men,  women,  cattell,  &c.  After  twelve 
daies  they  returne  through  the  same  water,  and  so  receive  humane 
shape  againe. 

Item,  that  there  was  one  Bajaniis  a.  Jew,  being  the  sonne  of  Simeon, 
which  could,  when  he  list,  turne  himselfe  into  a  woolfe  ;  and  by  that 
meanes  could  escape  the  force  and  danger  of  a  whole  armie  of  men. 
Which  thing  (saith  Bodin)  is  woonderfull:  but  yet  (saith  he)  it  is  much 
more  marvelous,  that  men  will  not  beleeve  it.  For  manie  poets 
affirme  it  ;  yea,  and  if  you  looke  well  into  the  matter  (saith  he)  you 
shall  find  it  easie  to  doo.  Item,  he  saith,  that  as  naturall  woolves  per- 
secute beasts;  so  doo  these  magicall  woolves  devoure  men,  women,  and 
children.  And  yet  God  saith  to  the  people  (I  trowe)  and  not  to  the 
cattell  of  Israeli  ;  If  you  observe  not  my  commandements,  I  will  send 
among  you  the  beasts  of  the  feeld,  which  shall  devoure  both  you  and 
your  cattell.  Item,  I  will  send  the  teeth  of  beasts  upon  you.  Where  is 
Bodins  distinction  now  become  ?  He  never  saith,  I  will  send  witches 
in  the  likenes  of  wolves,  &c  :  to  devoure  you  or  your  cattell. 
Nevertheles,  Bodin  saith  it  is  a  cleare  case  :  for  the  matter  was  dis- 
puted upon  before  pope  Leo  the  seventh,  and  by  him  all  these  matters 


of  Witchcraft. 


Chap. 


were  judged  possible  :  and  at  that  time  (saith  he)  were  the  transforma- 
tions of  Ltician  and  Apideius  made  canonicall. 

Furthermore  he  saith,  that  through  this  art  they  are  so  cunning  that 
no  man  can  apprehend  them,  but  when  they  are  a  sleepe.  Item,  he 
nameth  another  witch,  that  (as  M.  Mai.  saith)  could  not  be  caught, 
bicause  he  would  transforme  himselfe  into  a  mouse,  and  runne  into 
everie  little  hole,  till  at  length  he  was  killed  comming  out  of  the  hole  of 
a  jamme  in  a  windowe  :  which  indeed  is  as  possible,  as  a  camell  to  go 
through  a  needels  eie.  Item,  he  saith,  that  diverse  witches  at  Vernon 
turned  themselves  into  cats,  and  both  committed  and  received  much 
hurt.  But  at  Argentine  there  was  a  wonderfull  matter  done,  by  three 
witches  of  great  wealth,  who  transforming  themselves  into  three  cats, 
assalted  a  faggot-maker  :  who  having  hurt  them  all  with  a  faggot 
sticke,  was  like  to  have  beene  put  to  death.  But  he  was  miraculouslie 
delivered,  and  they  worthilie  punished  ;  as  the  storie  saith,  from 
whence/  Bodin  had  it. 

After  a  great  manie  other  such  beastlie  fables,  he  inveieth  against 
such  physicians,  as  sale  that  Lycanthropia  is  a  disease,  and  not  a 
transformation.  Item,  he  mainteineth,  as  sacred  and  true,  all  Homers 
fables  of  Circes  and/  Ulyffes  his  companions  :  inveieng  against  Cliry- 
sosionie,  who  rightlie  interpreteth  *//omers  meaning  to  be,  that  Ulyffes 
his  people  were  by  the  harlot  Circes  made  in  their  brutish  maners  to 
resemble  swine. 

But  least  some  poets  fables  might  be  thought  lies  (whereby  the 
witchmongers  arguments  should  quaile)  he  mainteineth  for  true  the 
most  part  of  Ovids  Metamorphosis.,  and  the  greatest  absurdities  and 
impossibilities  in  all  that  booke :  marie  he  thinketh  some  one  tale 
therein  may  be  fained.  Finallie,  he  confirmeth  all  these  toies  by  the 
storie  of  Nabuchadnez-znr.  And  bicause  (saith  he)  Nabuchadnes-sar 
continued  seven  yeres  in  the  shape  of  a  beast,  therefore  may  witches 
remaine  so  long  in  the  forme  of  a  beast  ;  having  in  all  the  meane 
time,  the  shape,  haire,  voice,  strength,  agilitie,  swiftnes,  food  and 
excrements  of  beasts,  and  yet  reserve  the  minds  and  soules  of 
women  or  men.  Howbeit,  S.  Aiigtestitte  (whether  to  confute  or  con- 
firme  that  opinion  judge  you)  saith  ;  Nan  est  credendum,  hianamtm 
corpus  dcBVionum  arte  vel  potestate  in  bestialia  lineamenta 
converti  posse :  We  may  not  beleeve  that  a  mans  bodie  may  be 
altered  into  the  lineaments  of  a  beast  by  the  divels  art  or  power. 
Item,  Bodin  saith,  that  the  reason  whie  witches  are  most  commonlie 
turned  into  woolves,  is  ;  bicause  they  usuallie  eate  children,  as 
woolves  eate  cattell.  Item,  that  the  cause  whie  other  are  truelie 
turned  into  asses,  is  ;  for  that  such  have  beene  desirous  to  understand 
the   secrets   of    witches.      Whie   witches    are   turned    into   cats,  he 

L 


Stasus  a  witch 
could  not  be 
apprehended, 
and  why  ? 


J.  Bodin. 
Mai.  male/. 


John.  Bodin. 
Mai.  male/. 
Barth.  Spin. 

Mai.  viaUf. 
fart.  3. 

An  error  abont 
Lycanthropia. 


71. 

[■'Sic] 


A?/ gust  lib.  8 
dc  civil.  Dei. 
cap.  18. 
Idem.  lib.  de 
spiritu  &='anima, 
cap.  26. 


74 


5.  Booke. 


The  discoverie 


Ironia. 


93- 


J.  Bod.  lib.  2. 
de  viag.  diemon. 
cap.  6. 


Gen.  19,  24.     lyp 
&^26.  &27.      ''*• 


y.  Bod  lib.  de 
dcevion.  2. 
cap.  20. 
M.  Mai.  pa.  1. 
qua.  9. 

94- 

John.  Bodin.  lib. 
de  dcemon.  2. 
cap.  I. 


alledgeth  no  reason,  and  therefore  (to  helpe  him  foorth  with  that 
paraphrase)  I  saie,  that  witches  are  curst  queanes,  and  manie  times 
scratch  one  another,  or  their  neighbours  by  the  faces  ;  and  therefore 
perchance  are  turned  into  cats.  But  I  have  put  twentie  of  these 
witchmongers  to  silence  with  this  one  question  ;  to  wit.  Whether  a 
witch  that  can  turne  a  woman  into  a  cat,  &c  :  can  also  turne  a  cat 
into  a  woman  ?/ 

The   second   Chapter. 

Absurd  reasons  brought  by  Bodin.,  and  stcch  others,  for  confirmation 
of  transfortiiations. 

HESE  Examples  and  reasons  might  put  us  in  doubt,  that 
everie  asse,  woolfe,  or  cat  that  we  see,  were  a  man,  a 
woman,  or  a  child.  I  marvel!  that  no  man  useth  this 
distinction  in  the  definition  of  a  man.  But  to  what  end 
should  one  dispute  against  these  creations,  and  recreations  ;  when 
Bodifi  washeth  away  all  our  arguments  with  one  word,  confessing  that 
none  can  create  any  thing  but  God  ;  acknowledging  also  the  force  of 
the  canons,  and  imbracing  the  opinions  of  such  divines,  as  write 
against  him  in  this  behalfe  ?  Yea  he  dooth  now  (contrarie  to  him- 
selfe  elsewhere)  afifirme,  that  the  divell  cannot  alter  his  forme.  And 
lo,  this  is  his  distinction,  Non  essentialis  forma  {id  est  ratio)  sedfigura 
solitm  penmitatnr :  The  essential!  forme  (to  wit,  reason)  is  not 
changed,  but  the  shape  or  figure.  And  thereby  he  prooveth  it  easie 
enough  to  create  men  or  beasts  with  life,  so  as  they  remaine  without 
reason.  Howbeit,  I  thinke  it  is  an  easier  matter,  to  turne  Bodins 
reason  into  the  reason  of  an  asse,  than  his  bodie  into  the  shape  of  a 
sheepe  :  which  he  saith  is  an  easie  matter  ;  bicause  Lots  /  wife  was 
turned  into  a  stone  by  the  divell.  Whereby  he  sheweth  his  grosse 
ignorance.  As  though  God  that  commanded  Zf/  upon  paine  of  death 
not  to  looke  backe,  who  also  destroied  the  citie  of  Sodome  at  that 
instant,  had  not  also  turned  hir  into  a  salt  stone.  And  as  though 
all  this  while  God  had  beene  the  divels  drudge,  to  go  about  this 
businesse  all  the  night  before,  and  when  a  miracle  should  be  wrought, 
the  divell  must  be  faine  to  doo  it  himselfe. 

Item,  he  affirmeth,  that  these  kind  of  transfigurations  are  more 
common  with  them  in  the  west  parts  of  the  world,  than  with  us  here 
in  the  east.  Howbeit,  this  note  is  given  withall  ;  that  that  is  ment  of 
the  second  persons,  and  not  of  the  first  :  to  wit,  of  the  bewitched,  and 
not  of  the  witches.  For  they  can  trans/forme  themselves  in  everie 
part  of  the  world,  whether  it  be  east,  west,  north,  or  south.  Marrie  he 
saith,  that  spirits  and  divels  vex  men  most  in  the  north  countries,  as 


of  Witchcraft. 


Chap.  3. 


75 


Nonvay,  Finland,  &^c :  and  in  the  westerne  Hands,  as  in  the  west 
Indta :  but  among  the  heathen  speciaUie,  and  wheresoever  Christ  is 
not  preached.  And  that  is  true,  though  not  in  so  foolish,  grosse,  and 
corporall  a  sense  as  Bodz'n  taketh  it.  One  notable  instance  of  a 
witches  cunning  in  this  behalfe  touched  by  Bodin  in  the  chapter 
aforesaid,  I  thought  good  in  this  place  to  repeat  :  he  taketh  it  out  of 
M.  Mai.  which  tale  was  delivered  to  Sprenger  by  a  knight  of  the 
Rhods,  being  of  the  order  of  S.  Jones  at  Jertisalem  ;  and  it  followeth 
thus. 

The   third    Chapter. 

Of  a  man  turned  into  an  asse,  and  returned  againe  into  a  man  by 
one  0/ Bodins  witches :  S.  Augustines  opi7iio7i  thereof. 

T  happened  in  the  city  of  Salamin.,  in  the  kingdome  of 
Cyp7-us  (wherein  is  a  good  haven)  that  a  ship  loaden  with 
merchandize  staled  there  for  a  short  space.  In  the  meane 
time  many  of  the  souldiers  and  mariners  went  to  shoare, 
to  provide  fresh  victuals.  Among  which  number,  a  certaine  English 
man,  being  a  sturdie  yoong  fellowe,  went  to  a  womans  house,  a  little 
waie  out  of  the  citie,  and  not  farre  from  the  sea  side,  to  see  whether 
she  had  anie  egs  to  sell.  Who  perceiving  him  to  be  a  lustie  yoong 
fellowe,  a  stranger,  and  farre  from  his  countrie  (so  as  upon  the  losse 
of  him  there  would  be  the  lesse  misse  or  inquirie)  she  considered 
with  hir  selfe  how  to  destroie  him  ;  and  willed  him  to  stale  there 
awhile,  whilest  she  went  to  fetch  a  few  egs  for  him.  But  she  tarried 
long,  so  as  the  yoong  man  called  unto  hir,  desiring  hir  to  make  hast  : 
for  he  told  hir  that  the  tide  would  be  spent,  and  by  that  meanes  his 
ship  would  be  gone,  and  leave  him  behind.  Howbeit,  after  some 
detracting  of  time,  she  brought  him  a  few  egs,  willing  him  to  returne  to 
hir,  if  his  ship  were  gone  when  he  came.  The  young  fel/lowe  returned 
towards  his  ship  :  but  before  he  went  aboord,  hee  would  needs  eate 
an  eg  or  twaine  to  satisfie  his  hunger,  and  within  short  space  he 
became  dumb  and  out  of  his  wits  (as  he  afterwards  said.)  When  he 
would  have  entred  into  the  ship,  the  mariners  beat  him  backe  with  a 
cudgell,  saieng  ;  What  a  murren  lacks  the  asse  ?  Whi/ther  the  divell 
will  this  asse  ?  The  asse  or  yoong  man  (I  cannot  tell  by  which  name 
I  should  terme  him)  being  many  times  repelled,  and  understanding 
their  words  that  called  him  asse,  considering  that  he  could  speake 
never  a  word,  and  yet  could  understand  everie  bodie  ;  he  thought 
that  he  was  bewitched  by  the  woman,  at  whose  house  he  was.  And 
therefore,  when  by  no  meanes  he  could  get  into  the  boate,  but  was 
driven  to  tarrie  and  see  hir  departure  ;  being  also  beaten  fiom  place 


Mai.  malefic, 
far.  2.  quce.  2. 
cap.  4. 


What  the  divel 
shuld  the  witch 
meane  to  make 
chois  of  the 
English  man  ? 


95- 


A  stran<;e  meta- 
morphosis, of 
bodie,  but  not 
of  mind. 

73. 


76  .sBooke.  The  discoverif 

to  place,  as  an  asse  :  he  remembred  the  witches  words,  and  the 
words  of  his  owne  fellowes  that  called  him  asse,  and  returned  to  the 
witches  house,  in  whose  service  hee  remained  by  the  space  of  three 
yeares,  dooing  nothing  with  his  hands  all  that  while,  but  carried  such 
burthens  as  she  laied  on  his  backe  ;  having  onelie  this  comfort,  that 
although  he  were  reputed  an  asse  among  strangers  and  beasts,  yet 
that  both  this  witch,  and  all  other  witches  knew  him  to  be  a  man. 

After  three  yeares  were  passed  over,  in  a  morning  betimes  he  went 

to  towne  before  his  dame  ;  who  upon  some  occasion  (of  like  to  make 

water)  staied  a  little  behind.     In  the  meane  time  being  neere  to  a 

Note  the  devo-       church,  he  heard  a  little  saccaring  bell  ring  to  the  elevation  of  a 

tion  of  the  asse.  '  &  & 

morrowe  masse,  and  not  daring  to  go  into  the  church,  least  he  should 
have  beene  beaten  and  driven  out  with  cudgels,  in  great  devotion  he 
fell  downe  in  the  churchyard,  upon  the  knees  of  his  hinder  legs,  and 
did  lift  his  forefeet  over  his  head,  as  the  preest  doth  hold  the  sacra- 
ment at  the  elevation.  Which  prodigious  sight  when  certeine 
merchants  of  Genua  espied,  and  with  woonder  beheld  ;  anon  commeth 
the  witch  with  a  cudgell  in  hir  hand,  beating  foorth  the  asse.  And 
bicause  (as  it  hath  beene  said)  such  kinds  of  witchcrafts  are  verie 
usuall  in  those  parts  ;  the  merchants  aforesaid  made  such  meanes,  as 
both  the  asse  and  the  witch  were  attached  by  the  judge.  And  she 
being  examined  and  set  upon  the  racke,  confessed  the  whole  matter, 
and  promised,  that  if  she  might  have  libertie  to  go  home,  she  would 
g6.  restore  him  to  his  old/  shape  :  and  being  dismissed,  she  did  according- 
lie.  So  as  notwithstanding  they  apprehended  hir  againe,  and  burned 
hir:  and  the  yoong  man  returned  into  his  countrie  with  a  joifull  and 
merrie  hart. 
August  lib.  18.  Upon  the  advantage  of  this  storie  M.  Mai.  Bodin,  and  the  residue 

f^i/'i7  &-'i8.  of  the  witchmongers  triumph;  and  speciallie  bicause  S,  Ati^a^nstme 
subscribeth  thereunto;  or  at  the  least  to  the  verie  like.  Which  I 
must  confesse  I  find  too  common  in  his  books,  insomuch  as  I  judge 
them  rather  to  be  foisted  in  by  some  fond  papist  or  witchmonger,  than 
so  learned  a  mans  dooings.  The  best  is,  that  he  himselfe  is  no  eie- 
witnesse  to  any  of  those  his  tales;  but  speaketh  onelie  by  report; 
wherein  he  uttereth  these  words  :  to  wit,  that  It  were  a  point  of  great 
incivilitie,  (S:c:  to  discredit  so  manie  and  so  certeine  reports.  And  in 
that  respect  he  justifieth  the  corporall  transfigurations  of  Ulysses  his 
mates,  throgh  the  witchcraft  of  Circes :  and  that  foolish  fable  of 
Prcestantius  his  father,  who  (he  saith)  did  eate  provender  and  haie 
At  the  alps  in  among  other  horsses,  being  himselfe  turned  into  an  horsse.  Yea  he 
^*^^  ''^'  verifieth  the  starkest  lie  that  ever  was  invented,  of  the  two  alewives 

that  used  to  transforme  all  their  ghests  into  horsses,  and  to  sell  them 
awaie  at  markets  and  faires.     And  therefore  I  saie  with  Cardamis, 


of  Witchcraft. 


Chap,  4. 


n 


that  how  much  Augustin  saith  he  hath  seen  with  his  eies,  so  much  I 
am/  content  to  beleeve.  Howbeit  S.  Augiistin  concludeth  against 
Bodin.  For  he  affirmeth  these  transubstantiations  to  be  but  fantas- 
tical!, and  that  they  are  not  according  to  the  veritie,  but  according  to 
the  appearance.  And  yet  I  cannot  allow  of  such  appearances  made 
by  witches,  or  yet  by  divels  :  for  I  find  no  such  power  given  by  God 
to  any  creature.  And  I  would  wit  of  S.  Augustine,  where  they  be- 
came, whom  Bodins  transformed  woolves  devoured.     But 

6  qucim 

Credula  metis  hofinnis,  Sr'  erectcB  fabtilis  aures  ! 

*  Good  Lord !  how  light  of  credit  is 

the  waveriug  mind  of  matt  ! 
How  unto  tales  and  lies  his  eares 

attentive  all  they  can  ?l 
Generall  councels,  and  the  popes  canons,  which  ^^^/«  so  regardeth, 
doo  condemne  and  pronounce  his  opinions  in  this  behalfe  to  be 
absurd;  and  the  residue  of  the  witchmongers,  with  himselfe  in  the 
number,  to  be  woorsse  than  infidels.  And  these  are  the  verie  words 
of  the  canons,  which  else-where  I  have  more  largelie  repeated;  Who- 
soever beleeveth,  that  anie  creature  can  be  made  or  changed  into 
better  or  woorsse,  or  transformed  into  anie  other  shape,  or  into  anie 
other  similitude,  by  anie  other  than  by  God  himselfe  the  creator  of  all 
things,  without  all  doubt  is  an  infidell,  and  woorsse  than  a  pagan. 
And  therewithall  this  reason  is  rendered,  to  wit :  bicause  they 
attribute  that  to  a  creature,  which  onelie  belongeth  to  God  the  creator 
of  all  things. 

The    fourth    Chapter. 

A  sum  marie  of  the  former  fable,  with  a  refutation  thereof,  after  due 
exatnination  of  the  same. 

ONCERNING  the  veritie  or  probabilitie  of  this  enterlude, 
betwixt  Bodin,  M.  Alal.  the  witch,  the  asse,  the  masse, 
the  merchants,  the  inquisitors,  the  tormentors,  &c:  First 
I  woonder  at  the  miracle  of  transubstantiation:  Secondlie 


Card,  de  Var. 
reruni.  lib.  15 
cap.  80.  74. 

August.  Lib.  18. 
de  civit.  Dei. 


[»Rom.] 
Englished  by 
Abrahatn 
Fleming. 


97- 


Canon.  26. 
quce.  5.  episcopi 
ex  con.  acquir, 
&'c. 


at  the  impudencie  of  Bodin  and  fames  Sprenger,  for  affirming  so 
grosse  a  lie,  devised  beelike  by  the  knight  of  the  Rhodes,  to  make  a 
foole  of  Sprenger,  and  an  asse  of  Bodin :  Thirdlie,  that  the  asse  had 
no  more  wit  than  to  kneele  downe  and  hold  up  his  forefeete  to  a  peece 
of  starch  or  flowre,  which  neither  would,  nor  could,  nor  did  helpehim: 
Fourthlie,  that  the  masse  could  not  reforme  that  which  the  witch 
transformed:  Fiftlie,  that  the  merchants,  the  inquisitors,  and  the  tor- 
mentors, could  not  either  severallie  or  jointlie  doo  it,  but  referre  the 
matter  to  the  witches  courtesie  and  good  pleasure. 


78 


5-  Booke. 


The  discoverie 


Hisshnpe  was 
in  the  woods : 
where  else 
should  it  be  f 


98. 
75. 


Mai.  maUf. 
par.  I.  qua.  2, 


In  my  discourse 
of  spirits  and 
divels,  being  the 
17  booke  of  this 
volume. 


Dan.  in  dialog. 
cap.  J. 

gg. 

August,  lib.  de 
civit.  Dei.  cap. 
17.18. 


But  where  was  the  yoong  mans  ovvne  shape  all  these  three  yeares, 
wherein  he  was  made  an  asse .''  It  is  a  certeine  and  a  general!  rule, 
that  two  substantial!  formes  cannot  be  in  one  subject  Simul  &^  seinel, 
both  at  once:  which  is  confessed  by  themselves.  The/ forme  of  the 
beast  occupied  some/  place  in  the  aire,  and  so  I  thinke  should  the 
forme  of  a  man  doo  also.  For  to  bring  the  bodie  of  a  man,  without 
feeling,  into  such  a  thin  airie  nature,  as  that  it  can  neither  be  seene 
nor  felt,  it  may  well  be  unlikelie,  but  it  is  verie  impossible:  for  the 
aire  is  inconstant,  and  continueth  not  in  one  place.  So  as  this  airie 
creature  would  soone  be  carried  into  another  region:  as  else-where  I 
have  largelie  prooved.  But  indeed  our  bodies  are  visible,  sensitive, 
and  passive,  and  are  indued  with  manie  other  excellent  properties, 
which  all  the  divels  in  hell  are  not  able  to  alter:  neither  can  one  haire 
of  our  head  perish,  or  fall  awaie,  or  be  transformed,  without  the 
speciall  providence  of  God  almightie. 

But  to  proceed  unto  the  probabilitie  of  this  storie.  What  lucke  was 
it,  that  this  yoong  fellow  of  Etigland,  landing  so  latelie  in  those  parts, 
and  that  old  woman  of  Cyprus,  being  both  of  so  base  a  condition, 
should  both  understand  one  anothers  communication;  Englaiid  and 
Cyprus  being  so  manie  hundred  miles  distant,  and  their  languages  so 
farre  differing  ?  I  am  sure  in  these  daies,  wherein  trafificke  is  more 
used,  and  learning  in  more  price;  few  yong  or  old  mariners  in  this 
realme  can  either  speake  or  understand  the  language  spoken  at 
Salamin  in  Cyprus,  which  is  a  kind  of  Grecke;  and  as  few  old  women 
there  can  speake  our  language.  But  BodinwiW  saie;  You  heare,  that 
at  the  inquisitors  commandement,  and  through  the  tormentors  correc- 
tion, she  promised  to  restore  him  to  his  owne  shape:  and  so  she  did, 
as  being  thereunto  compelled.  I  answer,  that  as  the  whole  storie  is 
an  impious  fable;  so  this  assertion  is  false,  and  disagreeable  to  their 
owne  doctrine,  which  mainteineth,  that  the  witch  dooth  nothing  but 
by  the  permission  and  leave  of  God.  For  if  she  could  doo  or  undoo 
such  a  thing  at  hir  owne  pleasure,  or  at  the  commandement  of  the 
inquisitors,  or  for  feare  of  the  tormentors,  or  for  love  of  the  partie,  or 
for  remorse  of  conscience:  then  is  it  not  either  by  the  extraordinarie 
leave,  nor  yet  by  the  like  direction  of  God;  except  you  will  make  him 
a  confederate  with  old  witches.  I  for  my  part  woonder  most,  how 
they  can  turne  and  tosse  a  mans  bodie  so,  and  make  it  smaller  and 
greater,  to  wit,  like  a  mowse,  or  like  an  asse,  &c:  and  the  man  all  this 
while  to  feele  no  paine.  And  I  am  not  alone  in  this  maze:  for 
DancEtts  a  special  mainteiner  of  their  fol/lies  saith,  that  although 
Augustine  and  Apuleius  doo  write  verie  crediblie  of  these  matters  ; 
yet  will  he  never  beleeve,  that  witches  can  change  men  into  other 
formes  ;  as  asses,  apes,  woolves,  beares,  mice,  &c. 


of  Witchc7'aft,  chap.  5.  79 


The   fift    Chapter. 

That  the  bodie  of  a  man  cannot  be  turned  into  the  bodie  of  a  beast  by 
a  witch,  is  grooved  by  strong  reasons,  scriptures,  attd  authorities. 

|UT  was  this  man  an  asse  all  this  while?     Or  was  this 
asse  a  man  ?     Bodin  saith  (his  reason  onelie  reserved)  he 
was    trulie  transubstantiated  into  an  asse  ;  so  as  there 
must  be  no  part  of  a  man,  but  reason  remaining  in  this 
asse.     And  yet  Hermes  Trisinegistus  \}cv\vik^'Ci\  he  hath  good  authoritie    Hermes  Ttisme 
and  reason  to  saie  ;  A  Hud  corpus  qud.m  htimanum  non  capere  animam    'Jlv!'" 
humanam  ;  necjfas  esse  in  corpus  aninice  ratione  carentis  animam   76. 
rationalcni  corrtiere  ;  that  is  ;  An  humane  soule  cannot  receive  anie 
other  than  an  humane  bodie,  nor  yet  canne  light  into  a  bodie  that 
wanteth  reason  of  mind.     But  S.yaw^fJ  saith;  the  bodie  without  the    Jam.  3,  26. 
spirit  is  dead.     And  surelie,  when  the  soule  is  departed  from  the 
bodie,  the  life  of  man  is  dissolved:  and  therefore  Patde  wished  to  be    Phiii.  i,  23. 
dissolved,  when  he  would  have  beene  with  Christ.     The  bodie  of  man 
is  subject  to  divers  kinds  of  agues,  sicknesses,  and  infirmities,  where- 
unto  an  asses  bodie  is  not  inclined:  and  mans  bodie  must  be  fed  with 
bread,  &c  :  and  not  with  hay.     Bodiiis  asseheaded  man  must  either 
eate  haie,  or  nothing:  as  appeareth  in  the  storie.     Mans  bodie  also  is 
subject  unto  death,  and  hath  his  dales  numbred.     If  this  fellowe  had 
died  in  the  meane  time,  as  his  houre  might  have  beene  come,  for  anie 
thing  the  divels,  the  witch,  or  Bodin  knew;  I  mervell  then  what  would 
have  become  of  this  asse,  or  how  the  witch  could  have  restored  him 
to  shape,  or  whether  he  should  have  risen  at  the  dale  of  judgement  in 
an  asses  bodie  and  shape.     For  Paule  saith,  that  that  verie  bodie    iCor.  15.  44. 
which  is  sowne  and  buried  a  naturall  bodie,  is  raised/  a  spirituall  bodie.    100. 
The  life  of  Jesus  is  made  manifest  in  our  mortall  flesh,  and  not  in  the 
flesh  of  an  asse. 

God  hath  endued  everie  man  and  everie  thing  with  his  proper 
nature,  substance,  forme,  qualities,  and  gifts,  and  directeth  their 
waies.  As  for  the  waies  of  an  asse,  he  taketh  no  such  care  :  howbeit, 
they  have  also  their  properties  and  substance  severall  to  themselves. 
For  there  is  one  flesh  (saith  Paule)  of  men,  another  flesh  of  beasts,  i.  Cor.  15, 39. 
another  of  fishes,  another  of  birds.  And  therefore  it  is  absolutelie 
against  the  ordinance  of  God  (who  hath  made  me  a  man)  that  I  should 
flie  like  a  bird,  or  swim  like  a  fish,  or  creepe  like  a  worme,  or  become 
an  asse  in  shape:  insomuch  as  if  God  would  give  me  leave,  I  cannot 
doo  it;  for  it  were  contrarie  to  his  ovvne  order  and  decree,  and  to  the 
constitution  of  anie  bodie  which  he  hath  made.     Yea  the  spirits  them-    Psal.  119. 


8o 


5.  Booke. 


The  discover ie 


I.  Cor.  6,  19 
verse.  15,  &^c 
verse.  2. 
verse.  13. 


77. 


Psalm.  8. 

verses  5,  6,  7,  8. 


[«Rom.] 


selves  have  their  lawes  and  limits  prescribed,  beyond  the  which  they 
cannot  passe  one  haires  breadth;  otherwise  God  should  be  contrarie 
to  himselfe:  which  is  farre  from  him.  Neither  is  Gods  omnipotencie 
hereby  qualified,  but  the  divels  impotencie  manifested,  who  hath  none 
other  power,  but  that  which  God  from  the  beginning  hath  appointed 
unto  him,  consonant  to  his  nature  and  substance.  He  may  well  be 
restreined  from  his  power  and  will,  but  beyond  the  same  he  cannot 
passe,  as  being  Gods  minister,  no  further  but  in  that  which  he  hath 
from  the  beginning  enabled  him  to  doo:  which  is,  that  he  being  a 
spirit,  may  with  Gods  leave  and  ordinance  viciat  and  corrupt  the  spirit 
and  will  of  man  :  wherein  he  is  verie  diligent. 

What  a  beastlie  assertion  is  it,  that  a  man,  whom  GOD  hath  made 
according  to  his  owne  similitude  and  likenes,  should  be  by  a  witch 
turned  into  a  beast .?     What  an  impietie  is  it  to  affirme,  that  an  asses 
bodie  is  the  temple  of  the  Holy-ghost.''     Or  anasseto  be  the  child  of 
God,  and  God  to  be  his  father  ;  as  it  is  said  of  man  ?     Which  Paule 
to  the  Corinthiatis  so  divinelie  confuteth,  who  saith,  that  Our  bodies 
are  the  members  of  Christ.     In  the  which  we  are  to  glorifie  God:  for 
the  bodie  is  for  the  Lord,  and  the  Lord  is  for  the  bodie.     Surelie  he 
meaneth  not  for  an  asses  bodie,  as  by  this  time  I  hope  appeareth:  in 
such  wise  as  Bodin  may  go  hide  him  for  /  shame;  especiallie  when  he 
shall  understand,  that  even  into  these  our  bodies,  which  God  hath 
framed  after  his  owne  like/nesse,  he  hath  also  brethed  that  spirit,  which 
Bodm  saith  is  now  remaining  within  an  asses  bodie,  which  God  hath 
so  subjected  in  such  servilitie  under  the  foote  of  man;  Of  whom  God  is 
so  mindfull,  that  he  hath  made  him  little  lower  than  angels,  yea  than 
himselfe,  and  crowned  him  with  glorie  and  worship,  and  made  him  to 
have  dominion  over  the  workes  of  his  hands,  as  having  put  all  things 
under  his  feete,  all  sheepe  and  oxen,  yea  woolves,  asses,  and  all  other 
beasts  of  the  field,  the  foules  of  the  aire,  the  fishes  of  the  sea,  &c. 
Bodins  poet,  Ovid,  whose  MetamorpJiosis  make  so   much  for  him, 
saith  to  the  overthrow  of  this  phantasticall  imagination  : 
Os  homini  sublime  dedif,  cceh'imque  vide  re 
Jnssit,  &=  erectos  ad  sydera  tollere  vultus. 
The  effect  of  which  verses  is  this  ; 
*  The  Lord  did  set  mans  face  so  hie, 
That  he  the  heavens  might  behold, 
And  looke  tip  to  the  starrie  skie. 
To  see  his  woo7iders  manifold. 

Now,  if  a  witch  or  a  divell  can  so  alter  the  shape  of  a  man,  as  con- 
trarilie  to  make  him  looke  downe  to  hell,  like  a  beast  ;  Gods  works 
should  not  onelie  be  defaced  and  disgraced,  but  his  ordinance  should 
be  woonderfullie  altered,  and  thereby  confounded. 


of  Witchcraft. 


Chnp.  6. 


The  sixt  Chapter. 

The  witchmoiigers  objections,    concerning    Nabuchadnes-zar    an- 
swered, a7id  their  errour  concei'uing  Lycanthro-pia  confuted. 

ALLEUS  MALEFICARUM,  Bodin,  and  manie  other  of 
them  that  mainteine  witchcraft,  triumph  upon  the  storie  of 
Nabuchadttes-sar ;  as  though  Circes  had  transformed  him 
with  hir  sorceries  into  an  oxe,  as  she  did  others  into 
swine,  (ic.  I  answer,  that  he  was  neither  in  bodie  nor  shape  trans- 
formed at  all,  accor/ding  to  their  grosse  imagination  ;  as  appeareth 
both  by  the  plaine  words  of  the  text,  and  also  by  the  opinions  of  the 
best  interpretors  thereof  :  but  that  he  was,  for  his  beastlie  government 
and  conditions,  throwne  out  of  his  kingdome  and  banished  for  a 
time,  and  driven  to  hide  himselfe  in  the  wildernesse,  there  in  exile  to 
lead  his  life  in  beastlie  sort,  among  beasts  of  the  field,  and  fowles  of 
the  aire  (for  by  the  waie  I  tell  you  it  appeareth  by  the  text,  that  he 
was  rather  turned  into  the  shape  of  a  fowle  than  of  a  beast)  untill  he 
rejecting  his  beastlie  conditions,  was  upon  his  repentance  and  amend- 
ment called  home,  and  restored  unto  his  kingdome.  Howbeit,  this 
(by  their  confession)  was  neither  divels  nor  witches  dooing  ;  but  a 
miracle  wrought  by  God,  whom  alone  I  acknowledge  to  be  able  to 
bring  to  passe  such  workes  at  his  pleasure.  Wherein  I  would  know 
what  our  witchmongers  have  gained./ 

I  am  not  ignorant  that  some  write,  that  after  the  death  of  Nabuchad- 
nez-sar,  his  sonne  *Eilnmorodath  gave  his  bodie  to  the  ravens  to  be 
devoured,  least  afterwards  his  father  should  arise  from  death,  who  of 
a  beast  became  a  man  againe.     But  this  tale  is  meeter  to  have  place 
in  the  Cabalisticall  art,  to  wit  :  among  unwritten  verities  than  here. 
To  conclude,   I  sale   that   the  transformations,  which  these   witch- 
mongers  doo  so  rave  and  rage  upon,  is  (as  all  the  learned  sort  of 
physicians  afifirme)   a  disease   proceeding  partlie  from  melancholie, 
wherebie  manie  suppose  themselves  to  be  woolves,  or  such  ravening 
beasts.     For  Lycanthropia  is  of  the  ancient  physicians  called  Liipina 
melancholia,  or  Lnpina  insania.  J.  Wierus  declareth  verie  learnedlie, 
the  cause,  the  circumstance,  and  the  cure  of  this  disease.     I  have 
written  the  more  herein  ;  bicause  hereby  great  princes  and 
potentates,  as  well  as  poore  women  and  innocents, 
have  beene  defamed  and  accounted 
among    the   number 
of  witches./ 


Their 
ground- 
worke  is 
as  sure  as 
to  hold  a 
quick  eele 
by  the 
taile. 
102. 


an.  4. 


78. 

Cor.  A  grip,  de 
vanit.  scient. 
cap.  44. 

[*  tr.  of  Euill 


Paul.  Aegi- 
net.  It.  3.  c.  16, 
Aetius.  lib.  6. 
cap.  II. 
J.  IVicr.  de 
prcest.  dam. 
lib.  4.  cap.  23, 


M 


82 


=;.  Booke. 


The  discove7'ie 


103. 


Matth.  4,  8. 
Luk.  3,  9. 


Answer  to 
the  former 
objection. 


Matt.  26,  53. 


Job.  I,  II. 
Job.  2,  5. 


104. 


79. 


J.  Calvin e  in 
harmon.  E- 
vang.  in 
Matth.  4.  <&^ 
L7tk.  4. 


The  seventh  Chapter. 

A  speciall  objection  answered  concernitig  tra7isportations,  with  the 
consent  of  diverse  writers  thereupon. 

I  OR  the  maintenarice  of  witches  transportations,  they 
object  the  words  of  the  Gospell,  where  the  divell  is  said  to 
take  up  Christ,  and  t©  set  him  on  a  pinnacle  of  the 
temple,  and  on  a  mountaine,  &c.  Which  if  he  had  doone 
in  maner  and  forme  as  they  suppose,  it  followeth  not  therefore  that 
witches  could  doo  the  like  ;  nor  yet  that  the  divell  would  doo  it  for 
them  at  their  pleasure  ;  for  they  know  not  their  thoughts,  neither  can 
otherwise  communicate  with  them.  But  I  answer,  that  if  it  were  so 
grosselie  to  be  understood,  as  they  imagine  it,  yet  should  it  make 
nothing  to  their  purpose.  For  I  hope  they  will  not  saie,  that  Christ 
had  made  anie  ointments,  or  entred  into  anie  league  with  the  divell, 
and  by  vertue  thereof  was  transported  from  out  of  the  wildernes,  unto 
the  top  of  the  temple  of  Jerusalem  ;  or  that  the  divell  could  have 
maisteries  over  his  bodie,  whose  soule  he  could  never  laie  hold  upon  ; 
especiallie  when  he  might  (with  a  becke  of  his  finger)  have  called  unto 
him,  and  have  had  the  assistance  of  manie  legions  of  angels.  Neither 
(as  I  thinke)  will  they  presume  to  make  Christ  partaker  of  the  divels 
purpose  and  sinne  in  that  behalfe.  If  they  saie  ;  This  was  an  action 
wrought  by  the  speciall  providence  of  God,  and  by  his  appointment, 
that  the  scripture  might  be  fulfilled  :  then  what  gaine  our  witch- 
mongers  by  this  place  ?  First,  for  that  they  maie  not  produce  a  par- 
ticular example  to  prove  so  generall  an  argument.  And  againe,  if  it 
were  by  Gods  speciall  providence  and  appointment ;  then  why  should 
it  not  be  doone  by  the  hand  of  God,  as  it  was  in  the  storie  of  Job  ? 
Or  if  it  were  Gods  speciall  purpose  and  pleasure,  that  there  should  be 
so  extraordinarie  a  matter  brought  to  passe  by  the  hand  of  the  divell; 
could  not  God  have  given  to  the  wicked  angell  extraordinarie  power, 
and  cloathed  him  with  extraordinarie  shape  ;  where/by  he  might  be 
made  an  instrument  able  to  accomplish  that  matter,  as  he  did  to  his 
angell  that  carried  Abacuck  to  Dmiiell,  and  to  them  that  he  sent  to 
destroie  Sodome  ?  But  you  shall  understand,  that  /  this  was  doone  in 
a  vision,  and  not  in  veritie  of  action.  So  as  they  have  a  verie  cold 
pull  of  this  place,  which  is  the  speciall  peece  of  scripture  alledged  of 
them  for  their  transportations. 

Heare  therefore  what  Calvine  saith  in  his  commentarie  upon  that 
place,  in  these  words  ;  The  question  is,  whether  Christ  were  carried 
aloft  indeed,  or  whether  it  were  but  in  a  vision .''     Manie  affirme  verie 


of  Witchcraft.  chap.7.  83 

obstinatlie,  that  his  bodie  was  trulie  and  realHe  as  they  sale  taken 
up  :  bicause  they  thinke  it  too  great  an  indignitie  for  Christ  to  be 
made  subject  to  sathans  ilkisions.  But  this  objection  is  easihe  washed 
avvaie.  For  it  is  no  absurditie  to  grant  all  this  to  be  wrought  through 
Gods  permission,  or  Christes  voluntarie  subjection  :  so  long  as  we 
yeeld  not  to  thinke  that  he  suffered  these  temptations  inwardlie,  that 
is  to  saie,  in  mind  or  soule.  And  that  which  is  afterwards  set  downe 
by  the  Evangelist,  where  the  divell  shewed  him  all  the  kingdoms  of 
the  world,  and  the  glorie  of  the  same,  and  that  to  be  doone  (as  it  is 
said  in  Luke)  in  the  twinkling  of  an  eie,  dooth  more  agree  with  a 
vision  than  with  a  reall  action.  So  farre  are  the  verie  words  of 
Calvhie.  Which  differ  not  one  syllable  nor  five  words  from  that 
which  I  had  written  herein,  before  I  looked  for  his  opinion  in  the 
matter.  And  this  I  hope  will  be  sufficient  to  overthrow  the  assertions 
of  them  that  laie  the  ground  of  their  transportations  and  flieng  in  the 
aire  hereupon. 

He  that  will  saie,  that  these  words  ;  to  wit,  that  Christ  was  taken 
up,  &c  :  can  hardlie  be  applied  to  a  vision,  let    him  turne  to  the 
prophesie  oi  EzecJiicIl,  and  see  the  selfe-same  words  used  in  a  vision  :    iczec.  3, 12. 
saving  that  where  Christ  is  said  to  be  taken  up  by  the  divell,  Ezechiell  '"'"'^  '"*" 
is  taken  up,  and  lifted  up,  and  carried  by  the  spirit  of  God,  and  yet 
in  a  vision.     But  they  have  lesse  reason  that  build  upon  this  sandie 
rocke,  the  supernaturall  frame  of  transubstantiation  ;  as  almost  all  our 
witching  writers  doo.     For  Sprenger  Sc  Institor  saie,  that  the  divell   Mai.  male/. 
in  the  likenesse  of  a  falcon  caught  him  up.     DancEUs  saith,  it  was  in 
the  similitude  of  a  man  ;  others  saie,  of  an  angell  painted  with  wings  ; 
others,  invisiblie :  Ergo  the  di/vell  can  take  (saie  they)  what  shape  he    lOj. 
list.     But  though  some   may  cavill  upon  the  divels  transforming  of 
himselfe  ;  yet,  that  either  divell  or  witch  can  transforme  or  transub- 
stantiat  others,  there  is  no  tittle  nor  colour  in  the  scriptures  to  helpe 
them.     If  there  were  authoritie  for  it,  and  that  it  were  past  all  perad- 
venture,  lo,  what  an  easie  matter  it  is  to  resubstantiate  an  asse  into  a 
man.     For  Bodm  saith  upon  the  word  of  Apuleius,  that  if  the  asse    j.  Bod.  lib.  d<- 
eate  new  roses,  anise,  or  baie  leaves  out  of  spring  water,  it  '''^'"'  ^'  '"^'  ^' 

will  presentlie  returne  him  into  a  man.      Which  thing 

Sprenger  saith  male  be  doone,  by  washing  the  in  Mai.  mai. 

asse  in  faire  water  :  yea  he   sheweth    an 

instance,  where,  by  drinking  of 

water  an  asse  was  turned 

into    a    man, 


84 


Biioke. 


The  disc  over  ie 


The  eight  Chapter. 

The  tuitch)noftgers  object ioti  concerning  the  historic  of  Job  answered. 

HESE  witchmongers,  for  lacke  of  better  arguments,  doo 
manie  times  object  Job  against  me  ;  although  there  be 
never  a  word  in  that  storie,  which  either  maketh  for 
80.  [yssgpgg^gj  them,  or  against  me  :  in  so  much  as  there  is  not/  the 
name  of  a  witch  mentioned  in  the  whole  booke.  But  (I  praie  you) 
what  witchmonger  now   seeing   one   so   afflicted   as  Job,  would  not 

» Job.  I.  14.  saie  he  were  bewitched,  as  Job  never  saith  ?    ^For  first  there  came  a 

messenger  unto  him,  and  said  ;    Thy  oxen   were  plowing,  and    thy 

b  verse,  15.  asses  were  feeding  in  their  places,  '^and  the  Sabeans  came  violentlie 

and  tooke  them  ;  yea  they  have  slaine  thy  servants  with  the  edge  of 

c  verse,  16.  the  sword  ;  but  I  onelie  am  escaped  to  tell  thee.     "And  whilest  he  was 

yet  speaking,  another  cam.e,  and  said  ;  The  tier  of  God  is  fallen  from 
the  heaven,  &  hath  burnt  up  thy  sheepe  and  thy  servants,  and  de- 

»!  verse,  17.  voured  them  ;  but   I  onlie  am  escaped  to  tell  thee.     ''And  while  he 

was  yet  speaking,  another  came,  and  said  ;  The  Chalda;ans  set  out 

their  bands,  and  fell  upon  thy  camels,  and  have  taken  them,  and  have 

106.    slaine  thy  servants  with  the  edge  of  the  sword  ;  but  I  onelie  am/ 

«  verse,  18.  escaped  alone  to  tell  thee.     ''And  whilest  he  was  yet  speaking,  came 

another,  and  said  ;  Thy  sonnes  and  thy  daughters  were  eating  and 
drinking  wine  in  their  elder  brothers  house,  ^and  behold  there  came  a 
great  wind  from  beyond  the  wildernesse,  and  smote  the  foure  corners 
of  the  house,  which  fell  upon  thy  children,  and  they  are  dead  ;  and  I 
onlie  am  escaped  alone  to  tell  thee.  ^Besides  all  this,  he  was  smitten 
with  biles,  from  the  sole  of  his  foote  to  the  crowne  of  his  head.  If 
anie  man  in  these  dales  called  Job  should  be  by  the  appointment  or 
hand  of  God  thus  handled,  as  this  Job  was  ;  I  warrant  you  that  all 
the  old  women  in  the  countrie  would  be  called  Coram  nobis  :  warrants 
would  be  sent  out  on  everie  side,  publike  and  private  inquirie  made 
what  old  women  latelie  resorted  to  Jobs  house,  or  to  anie  of  those 
places,  where  these  misfortunes  fell.  If  anie  poore  old  woman  had 
chanced  within  two  or  three  moneths  to  have  borrowed  a  curtsie  of 

[»?searsing]  *seasing,  Or  to  have  fetcht  from  thence  a  pot  of  milke,  or  had  she 
required  some  almes,  and  not  obteined  it  at  Jobs  hand  ;  there  had 
beene  argument  enough  to  have  brought  hir  to  confusion  :  and  to  be 
more  certeine  to  have  the  right  witch  apprehended,  figures  must  have 
beene  cast,  the  sive  and  sheares  must  have  beene  set  on  worke; 
yea  rather  than  the  witch  should  escape,  a  conjuror  must  have  earned 
a  little  monie,  a  circle  must  have  beene  made,  and  a  divell  raised  to 


f  verse,  19. 


Sibid.  ca.  2 
vers.  7. 


of  Witchcraft. 


Chap.  8. 


85 


J.  Calvin,  in 
Job.  cap.  I.   21. 


*y.  Calvin,  in 
fob,  cap.  2. 
Sermon.  8. 
Miiscul.  in  TQ-j 
loc.  comm.        '  ' 
Idem,  ibidem. 


tell  the  truth  :  mother  Bungle  must  have  been  gon  unto,  and  after 
she  had  learned  hir  name,  whom  Job  most  suspected,  she  would 
have  confirmed  the  suspicion  with  artificiall  accusations  :  in  the 
end,  some  woman  or  other  must  have  beene  hanged  for  it.  But  as 
Jo!)  said  ;  Domitius  dedit :  so  said  he  not  ;  Diabolus  vel  Lamia  scd 
Dominus  abstidit.  Which  agreeth  with  the  tenor  of  the  text,  where 
it  is  written,  that  the  divell  at  everie  oi  Jobs  afflictions  desired  God 
to  laie  his  hand  upon  him.  Insomuch  sls  Job  imputed  no  part  of  his 
calamitie  unto  divels,  witches,  nor  yet  unto  conjurors,  or  their 
inchantments ;  as  we  have  learned  now  to  doo.  Neither  sinned  he, 
or  did  God  any  wrong,  when  he  laid  it  to  his  charge  :  but  we  dis- 
honour God  greatlie,  when  we  attribute  either  the  power  or  proprietie 
of  God  the  creator  unto  a  creature. 

^Calvine  saith  ;  We  derogate  much  from  Gods  glorie  and  omnipo- 
tencie,  when  we  sale  he  dooth  but  give  sathan  leave  to  doo  it  :  which 
is  (saith  he)  to  m.ocke  Gods  justice  ;  and  so  fond  an  asser/tion,  that  if 
asses  could  speake,  they  would  speake  more  wiselie  than  so.  For  a 
temporall  judge  saith  not  to  /the  hangman  ;  I  give  thee  leave  to  hang  81. 
this  oiTender,  but  commandeth  him  to  doo  it.  But  the  mainteiners  of 
witches  omnipotencie,  saie  ;  Doo  you  not  see  how  reallie  and  pal- 
pablie  the  divell  tempted  and  plagued  Job  ?  I  answer  first,  that  there 
is  no  corporall  or  visible  divell  named  nor  seene  in  any  part  of  that 
circumstance ;  secondlie,  that  it  was  the  hand  of  God  that  did  it  ; 
thirdlie,  that  as  there  is  no  communitie  betweene  the  person  of  a 
witch,  and  the  person  of  a  divell,  so  was  there  not  any  conference  or 
practise  betwixt  them  in  this  case. 

And  as  touching  the  communication  betwixt  God  and  the  divell,  j.Calvincin 
behold  what  Calvine  saith,  writing  or  rather  preaching  of  purpose  ''"/^^^'"/'^ 
upon  that  place,  wherupon  they  thinke  they  have  so  great  advantage; 
When  sathan  is  said  to  appeere  before  God,  it  is  not  doone  in  some 
place  certeine,  but  the  scripture  speaketh  so  to  applie  it  selfe  to  our 
rudenes.  Certeinlie  the  divell  in  this  and  such  like  cases  is  an  in- 
strument to  worke  Gods  will,  and  not  his  owne  :  and  therefore  it  is 
an  ignorant  and  an  ungodlie  saieng  (as  Calvifie  judgeth  it)  to  affirme, 
that  God  dooth  but  permit  and  suffer  the  divell.  For  if  sathan  were 
so  at  his  owne  libertie  (saith  he)  we  should  be  overwhelmed  at  a 
sudden.  And  doubtlesse,  if  he  had  power  to  hurt  the  bodie,  there 
were  no  waie  to  resist  :  for  he  would  come  invisiblie  upon  us,  and 
knocke  us  on  the  heads  ;  yea  hee  would  watch  the  best  and  dispatch 
them,  whilest  they  were  about  some  wicked  act.  If  they  saie  ;  God 
commandeth  him,  no  bodie  impugneth  them  :  but  that  God  should 
give  him  leave,  I  saie  with  Calviiw,  that  the  divell  is  not  in  such 
favour  with  God,  as  to  obteine  any  such  request  at  his  hands. 


86 


5-  Booke. 


The  discoverie 


J.  Calvine  in 
Job.  cap.  I. 
sermon,  5. 


Mai.  male/, 
pa.  I.  qua-st.  I. 
Idem  part.  i. 
quast.  4.      108. 


Note  what 
is  said  tou- 
ching the 
booke  of 
Job. 


82. 


In  hgenda 
aurea. 


And  wheras  by  our  witchmongers  opinions  and  arguments,  the 
witch  procureth  the  divell,  and  the  divell  asketh  leave  of  God  to 
plague  whom  the  witch  is  disposed  :  there  is  not  (as  I  have  said)  any 
such  corporall  communication  betweene  the  divell  and  a  witch,  as 
witchmongers  imagine.  Neither  is  God  mooved  at  all  at  sathans  sute, 
who  hath  no  such  favour  or  grace  with  him,  as  to  obteine  any  thing 
at  his  hands. 

But  M.  Mai.  and  his  friends  denie,  that  there  were  any  witches  in 
Jobs  time  :  yea  the  witchmongers  are  content  to  sale,  that/  there  were 
none  found  to  exercise  this  art  in  Christs  time,  from  his  birth  to  his 
death,  even  by  the  space  of  thirtie  three  yeares.  If  there  had  beene 
anie  (saie  they)  they  should  have  beene  there  spoken  of.  As  touching 
the  authoritie  of  the  booke  of  Job,  there  is  no  question  but  that  it  is 
verie  canonicall  and  authentike.  Howbeit,  manie  writers,  both  of  the 
Jewes  and  others,  are  of  opinion,  that  Moses  was  the  author  of  this 
booke  ;  and  that  he  did  set  it  as  a  looking  glasse  before  the  people  : 
to  the  intent  the  children  of  Abraham  (of  whose  race  he  himselfe 
came)  might  knowe,  that  God  shewed  favour  to  others  that  were  not 
of  the  same  line,  and  be  ashamed  of  their  vvickednesse  :  seeing  an 
uncircumcised  Painime  had  so  well  demeaned  himselfe.  Upon  which 
argument  Calvine  (though  he  had  written  upon  the  same)  saith,  that 
Forsomuch  as  it  is  uncerteine,  whether  it  were  Res  gesta  or  Exempli 
gratia.,  we  must  leave  it  in  suspense.  Nevertheles  (saith  he)  let  us 
take  that  which  is  out  of  all  doubt  ;  namelie,  that  the  Holy-ghost 
hath  indited  the  booke,  to  the  end  that  the  Jewes  should  knowe  that 
God  hath  had  a  people  alwaies  to  serve  him  throughout  the  world, 
even  of  such  as  were  no/  Jewes,  nor  segregated  from  other  nations. 

Howbeit,  I  for  my  part  denie  not  the  veritie  of  the  storie  ;  though 
indeed  I  must  confesse,  that  I  thinke  there  was  no  such  corporall 
enterlude  betweene  God,  the  divell,  and  Job,  as  they  imagine  :  neither 
anie  such  reall  presence  and  communication  as  the  witchmongers 
conceive  and  mainteine  ;  who  are  so  grosse  herein,  that  they  doo  not 
onlie  beleeve,  but  publish  so  palpable  absurdities  concerning  such 
reall  actions  betwixt  the  divell  and  man,  as  a  wise  man  would  be 
ashamed  to  read,  but  much  more  to  credit  :  as  that  S.  Dunstan  lead 
the  divell  about  the  house  by  the  nose  with  a  paire  of  pinsors  or  tongs, 
and  made  him  rore  so  lowd,  as  the  place  roong  thereof,  &c  :  with  a 
thousand  the  like  fables,  without  which  neither  the  art  of  poperie 
nor  of  witchcraft  could  stand.  But  you  may  see  more  of  this  matter 
else-where,  where  in  few  words  (which  I  thought  good  here  to  omit, 
least  I  should  seeme  to  use  too  manie  repetitions)  I  answer  effectuallie 
to  their  cavils  about  this  place./ 


of  Witchcraft. 


Chap.  9. 


87 


The    ninth    Chapter. 

What  several  I  sorts  of  witches  are  mentio7ied  in  the  scriptures,  and 
how  the  word  witch  is  there  applied. 

UT  what  sorts  of  witches  so  ever  M.  Mai.  or  Bodin  saie 
there  are  ;  Moses  spake  onlie  of  foure  kinds  of  impious 
couseners  or  witches  (whereof  our  witchmongers  old 
I  women  which  danse  with  the  fairies,  &c ;  are  none.)  The 
first  were  Prcestii^iatores  Pharaotiis,  which  (as  all  divines,  both 
Hebrues  and  others  conclude)  were  but  couseners  and  jugglers, 
deceiving  the  kings  eies  with  illusions  and  sleights ;  and  making  false 
things  to  appeare  as  true  :  which  nevertheles  our  witches  cannot 
doo.  The  seconu  is  Mecasapha,  which  is  she  that  destroieth  with 
poison.  The  third  are  such  as  use  sundrie  kinds  of  divinations,  and 
hereunto  perteine  these  words,  Kasam,  Onen,  Ob,  Idoni.  The  fourth 
is  Habar,  to  wit  :  when  magicians,  or  rather  such,  as  would  be  re- 
puted cunning  therein,  mumble  certeine  secret  words,  wherin  is 
thought  to  be  great  efficacie. 

These  are  all  couseners  and  abusers  of  the  people  in  their  severall 
kinds.  But  bicause  they  are  all  termed  of  our  translators  by  the 
name  of  witches  in  the  Bible  :  therefore  the  lies  of  M.  Mai.  and 
Bodin,  and  all  our  old  wives  tales  are  applied  unto  these  names,  and 
easilie  beleeved  of  the  common  people,  who  have  never  hitherto  beene 
instructed  in  the  understanding  of  these  words.  In  which  respect,  I 
will  (by  Gods  grace)  shew  you  (concerning  the  signification  of  them) 
the  opinion  of  the  most  learned  in  our  age  ;  speciallie  of  Johannes 
IVierus  ;  who  though  hee  himselfe  were  singularlie  learned  in  the 
toongs,  yet  for  his  satisfaction  and  full  resolution  in  the  same,  he  sent 
for  the  judgement  of  Andrccas  Massitis,  the  most  famous  Hebrician  in 
the  world,  and  had  it  in  such  sense  and  order,  as  I  meane  to  set 
downe  unto  you.  And  yet  I  give  you  this  note  by  the  waie,  that 
witchcraft  or  inchantment  is  diverslie  taken  in  the  scriptures ;  som- 
times  nothing  tending  to  such  end  as  it  is  commonlie  thought  to  doo. 
For  in  i  Sajmuell,  15,  23.  it  is  all  one  with  rebellion.  Jesabell  iorhxr 
idolatrous  life  /  is  called  a  witch.  Also  in  the  new  testament,  even  S. 
Paule  saith  the  Galathians  are  bewitched,  bicause  they  were  seduced 
and  lead  from  the  true  understanding  of  the  scriptures. 

Item  sometimes  it  is  taken  in  good  part ;  as  the  magicians  that  came 
to  worship  and  offer  to  Christ:  and  also  where  Daniellxs  said  to  be 
an  inchanter,  yea  a  principall  inchanter  :  which  title  being  given  him 
in  divers  places  of  that  storie,  he  never  seemeth  to  refuse  or  dislike  ; 


log. 


I.  Praestigi- 

atores 
Pharaonis. 


2.  Mecasa- 
pha. 

3.  Kasam. 
Onen. 
Ob. 
Idoni. 

4.  Habar. 


[or  Masiiis] 
Note. 


no. 

1.  Sa.  15,  23. 

2.  Re.  9,  22.  83. 
Gal.  3,  I. 


Matth.  2,  I. 
Daniel.  4. 


88 


t;.  Bnoke. 


TJie  discoverie 


Dan.  2,  8. 
Actes.  19. 


Gen.  4,  18. 
Exod.  7, 
13,  &c. 
Acts  13. 
Exod.  23, 
&c. 

Acts.  13. 
Acts.  19. 
Canticles 
of  Salo- 
mon, cap. 
verse.  9. 


4- 


Deut.  18,  2. 
Jerem.  27. 
Acts.  8. 


but  rather  intreateth  for  the  pardon  and  quahfication  of  the  rigor 
towards  other  inchanters,  which  were  meere  couseners  indeed  :  as 
appeareth  in  the  second  chapter  of  Daniell,  where  you  may  see  that 
the  king  espied  their  fetches. 

Sometimes  such  are  called  conjurors,  as  being  but  roges,  and  lewd 
people,  would  use  the  name  of  Jesus  to  worke  miracles,  whereby, 
though  they  being  faithlesse  could  worke  nothing  ;  yet  is  their  practise 
condemned  by  the  name  of  conjuration.  Sometimes  jugglers  are 
called  witches.  Sometimes  also  they  are  called  sorcerers,  that 
impugne  the  gospell  of  Christ,  and  seduce  others  with  violent  per- 
suasions. Sometimes  a  murtherer  with  poison  is  called  a  witch. 
Sometimes  they  are  so  termed  by  the  verie  signification  of  their 
names  ;  as  E/zaias,  which  signifieth  a  sorcerer.  Sometimes  bicause 
they  studie  curious  and  vaine  arts.  Sometimes  it  is  taken  for  woond- 
ing  or  greeving  of  the  hart.  Yea  the  verie  word  Magus,  which  is 
Latine  for  a  magician,  is  translated  a  witch  ;  and  yet  it  was  hertofore 
alwaies  taken  in  the  good  part.  And  at  this  dale  it  is  indifferent  to 
sale  in  the  English  toong ;  She  is  a  witch  ;  or,  She  is  a  wise  woman. 

Sometimes  observers  of  dreames,  sometimes  soothsaiers,  sometimes 
the  observers  of  the  flieng  of  foules,  of  the  meeting  of  todes,  the  fall- 
ing of  salt,  &c  :  are  called  witches.     Sometimes  he  or  she  is  called  a 
witch,  that  take  upon  them  either  for  gaine  or  glorie,  to  doo  miracles ; 
and   yet  can  doo  nothing.     Sometimes  they  are  called  witches  in 
common  speech,  that  are  old,  lame,  curst,  or  melancholike,  as  a  nick- 
name.    But  as  for  our  old  women,  that  are  said  to  hurt  children  with 
their  eies,  or  lambs  with  their  lookes,  or  that  pull  downe 
the  moone  out  of  heaven,  or  make  so  foolish  a  bargaine, 
or  doo  such  homage  to  the  divell ;  you  shall 
not   read   in   the   bible   of  any   such 
witches,  or  of  any  such  actions 
imputed    to   them.// 


of  ]Vitchcraff.  ch.ip.  i.  89 


Tf  The  sixt  Booke.  m.     84. 

The  first  Chapter. 

The  exposition  of  this  Hebriie  word  Chasaph,  wherein  is  answered 
the  objectio7t  conteined  in  Exodus  22.  to  wit :  Thou  shalt  not 
stiffer  a  witch  to  live,  and  of  Simon  Magus.  Acts.  8. 

HASAPH,  being  an  Hebrue  word,  is  Latined  Veneficiuni, 
and  is  in  English,  poisoning,  or  witchcraft  ;  if  you  will 
so  have  it.  The  Hebrue  sentence  written  in  Exodus.,  22. 
is  by  the  70.  interpretors  translated  thus  into  Greeke, 


^apixuKovi  ovK  eTTi^eivaeTe,  which  in  Latine  is,  Veneficos  {sive)  ve7ieficas 

non  retifiebitis  in  vita,  in  English,  You  shall  not  suffer  anie  poisoners, 

or  (as  it  is  translated)  witches  to  live.     The  which  sentence  fosephies   Joseph,  in 

an  Hebrue  borne,  and  a  man  of  great  estimation,  learning  and  fame,    Jntiquitat. 

interpreteth  in  this  wise  ;  Let  none  of  the  children  of  Israel  have  any 

poison  that  is  deadlie,  or  prepared  to  anie  hurtful!  use.     If  anie  be 

apprehended  with  such  stuffe,  let  him  be  put  to  death,  and  suffer  that 

which  he  ment  to  doo  to  them,  for  whom  he  prepared  it.  The  Rabbins 

exposition  agree  heerewithall.     Lex  Cornelia  differeth  not  from  this 

sense,  to  wit,  that  he  must  suffer  death,  which  either  maketh,  selleth, 

or  hath  anie  poison,  to  the  intent  to  kill  anie  man.     This  word  is  found 

in  these  places  following  :     Exodus.   22,  18.    Deut.   18,  10.    2.  Sam. 

9,  22.    Da7i.  2,  2.    2.  Chr.  2,%  6.    Esay.  47,  9,  12.  Malach,  3,  5.  ferem. 

27,  9.  Mich.  5,  2.  Nah.  3,  4.  bis.     Howbeit,  in  all  our  English  /  trans-    112. 

lations,  Chasaph  is  translated,  witchcraft. 

And  bicause  I  will  avoid  prolixitie  and  contention  both  at  once,  I 
will  admit  that  Vencficce  were  such  witches,  as  with  their  poisons  did 
much  hurt  among  the  children  of  Israeli  ;  and  I  will  not  denie  that 
there  remaine  such  untill  this  daie,  bewitching  men,  and  making 
them  beleeve,  that  by  vertue  of  words,  and  certeine  ceremonies,  they 
bring  to  passe  such  mischeefes,  and  intoxications,  as  they  indeed 
accomplish  by  poisons.  And  this  abuse  in  cousenage  of  people, 
together  with  the  taking  of  Gods  name  in  vaine,  in  manie  places  of 
the  scripture  is  reprooved,  especiallie  by  the  name  of  witchcraft,  even 
where  no  poisons  are.  According  to  the  sense  which  S.  Paule  useth 
to  the  Galathians  in  these  words,  where  he  sheweth  plainelie,  that 
the  true  signification  of  witchcraft  is  cousenage  ;  O  ye  foolish  Gala-    Gal.  ?,  i. 

N 


90 


6.  Booke. 


The  discoverie 


Job.  15,  13. 


Acts.  8,  9. 


85. 


113- 


I.  Reg.  8,  39. 
Matth.  9.  4. 
12.  25.  22. 
Acts.  I,  24. 
&  IS,  8. 
Rom.  8,  27. 
Mark.  2. 
Luk.  6,  17.  & 

II.  &  9. 
Joh.  I  &  2. 
&  6.  &  13. 
Apoc.  2.  &.  3. 
Luk.  II,  29. 

Eccl.  34,  5. 


Eccl.  34,  8. 
Levi.  19,  31. 


tJnatis  (saith  he)  who  hath  bewitched  you  ?  to  wit,  cousened  or  abused 
you,  making  you  beleeve  a  thing  which  is  neither  so  nor  so.  Whereby 
he  meaneth  not  to  aske  of  them,  who  have  with  charmes,  &c  :  or  with 
poisons  deprived  them  of  their  health,  Hfe,  cattail,  or  children,  Sic: 
but  who  hath  abused  or  cousened  them,  to  make  them  beleeve  lies. 
This  phrase  is  also  used  hy  Job.  15.  But  that  we  may  be  throughlie 
resolved  of  the  true  meaning  of  this  phrase  used  by  Paiile,  Gal.  3. 
let  us  examine  the  description  of  a  notable  witch  called  Simon 
Magus,  made  by  S.  Luke  ;  There  was  (saith  he)  in  the  citie  of 
Samaria,  a  certeine  man  called  Simon,  /  which  used  witchcraft,  and 
bewitched  the  people  of  Smnaria,  saieng  that  he  himself  was  some 
great  man.  I  demand,  in  what  other  thing  here  do  we  see  anie 
witchcraft,  than  that  he  abused  the  people,  making  them  beleeve  he 
could  worke  miracles,  whereas  in  truth  he  could  doo  no  such  thing  ; 
as  manifestlie  may  appeare  in  the  13.  and  19.  verses  of  the  same 
chapter  :  where  he  wondered  at  the  miracles  wrought  by  the  apostles, 
and  would  have  purchased  with  monie  the  power  of  the  Holy-ghost 
to  worke  wonders. 

It  will  be  said,  the  people  had  reason  to  beleeve  him,  bicause  it  is 
written,  that  he  of  long  time  had  bewitched  them  with  sorceries. 
But  let  the  bewitched  Galathians  be  a  warning  both  to  the  bewitched 
Samaritans,  and  to  all  other  that  are  cousened  or  bewitched  through 
false  doctrine,  or  legierdemaine  ;  least  while  they  attend  to  such 
fables  and  lies,  they  be  brought  into  ignorance,/  and  so  in  time  be  led 
with  them  awaie  from  God.  And  finallie,  let  us  all  abandon  such 
witches  and  couseners,  as  with  Simon  Magus  set  themselves  in  the 
place  of  God,  boasting  that  they  can  doo  miracles,  expound  dreames, 
foretell  things  to  come,  raise  the  dead,  &c  :  which  are  the  workes  of 
the  Holy-ghost,  who  onlie  searcheth  the  heart  and  reines,  and  onelie 
worketh  great  wonders,  which  are  now  staied  and  accomplished  in 
Christ,  in  whome  who  so  stedfastlie  beleeveth  shall  not  need  to  be 
by  such  meanes  resolved  or  confirmed  in  his  doctrine  and  gospell. 
And  as  for  the  unfaithful!,  they  shall  have  none  other  miracle  shewed 
unto  them,  but  the  signe  of  Jonas  the  prophet. 

And  therefore  I  saie,  whatsoever  they  be  that  with  Simon  Magus 
take  upon  them  to  worke  such  wonders,  by  sooth  saieng,  sorcerie,  or 
witchcraft,  are  but  Hers,  deceivers,  and  couseners,  according  to  Syrachs 
saieng  ;  Sorcerie,  witchcraft,  soothsaieng,  and  dreames,  are  but 
vanitie,  and  the  lawe  shalbe  fulfilled  without  such  lies.  God  com- 
manded the  people,  that  they  should  not  regard  them  that  wrought 
with  spirits,  nor  soothsaiers  :  for  the  estimation  that  was  attributed 
unto  them,  offended  God. 


of  Witchcraft.  chap. :.  91 


The    second    Chapter, 

The  place  of  Detiteronoinie  expounded,  ivherin  are  recited  all  kind 
of  witches  J  also  their  opinions  confuted,  whicJi  hold  that  they  can 
worke  such  miracles  as  are  imputed  unto  them. 

[he  greatest  and  most  common  objection  is,  that  if  there 
were  not  some,  which  could  worke  such  miraculous  or 
supernaturall  feats,  by  themselves,  or  by  their  divels,  it    Deut.  i8.  i 
should  not  have  beene  said  ;  Let  none  be  found  among 
you,  that  maketh  his  sonne  or  his  daughter  to  go  through  the  fier,  or 
that  useth  witchcraft,  or  is  a  regarder  of  times,  or  a  marker  of  the 
flieng  of  fowles,  or  a  sorcerer,  or  a  charmer,  or  that  counselleth  with 
spirits,  or  a  soothsaier,  or  that  asketh  counsell  of  the  dead,  or  (as 
some  translate  it)  /  that  raiseth  the  dead.  But  as  there  is  no  one  place   114. 
in  the  scripture  that  saith  they  can  worke  miracles,  so  it  shalbe  easie 
to  proove,  that  these  were  all  couseners,  everie  one  abusing  the  people 
in  his/severall  kind  ;  and  are  accurssed  of  God.     Not  that  they  can    86. 
doo  all  such  things  indeed,  as  there  is  expressed  ;  but  for  that  they 
take  upon  them  to  be  the  mightie  power  of  God,  and  to  doo  that 
which  is  the   onelie  worke  of  him,  seducing  the  people,  and  blas- 
pheming  the   name   of   God,  who   will  not  give  his  glorie  to  anie    Esay.  43,  i 
creature,  being  himselfe  the  king  of  glorie  and  omnipotencie.  ^^-  ^'^'  ^■ 

First  I  aske,  what  miracle  was  wrought  by  their  passing  through 
the  fier .?  Trulie  it  cannot  be  prooved  that  anie  effect  followed  ;  but 
that  the  people  were  bewitched,  to  suppose  their  sinnes  to  be  purged 
thereby  -,  as  the  Spaniards  thinke  of  scourging  and  whipping  them- 
selves. So  as  Gods  power  was  imputed  to  that  action,  and  so  for- 
bidden as  an  idolatrous  sorcerie.  What  woonders  worketh  the 
regarder  of  times  ?  What  other  divell  dealeth  he  withall,  than  with 
the  spirit  of  superstition  ?  Doth  he  not  deceive  himselfe  and  others, 
and  therefore  is  worthilie  condemned  for  a  witch  .''  What  spirit  useth 
he,  which  marketh  the  flieng  of  fowles  .''  Nevertheles,  he  is  here  con- 
demned as  a  practiser  of  witchcraft ;  bicause  he  couseneth  the  people, 
and  taketh  upon  him  to  be  a  prophet  ;  impiouslie  referring  Gods 
certeine  ordinances  to  the  flittering  fethers  and  uncerteine  waies  of  a 
bird.  The  like  effects  produceth  sorcerie,  charming,  consultation  with 
spirits,  soothsaieng,  and  consulting  with  the  dead  :  in  everie  of  the 
which  Gods  power  is  obscured,  his  glorie  defaced,  and  his  commande- 
ment  infringed. 

And  to  proove  that  these  soothsaiers  and  witches  are  but  lieng 
mates  and  couseners  ;  note  these  words  pronounced  by  God  himselfe, 


92  6.  Bookc.  The  discoverie 

Deut.  i8, 14  even  in  the  selfe  same  place  to  the  children  of  Israeli  :  Although  the 

Gentiles  suftered  themselves  to  be  abused,  so  as  they  gave  eare  to 
these  sorcerers,  &c  :  he  would  not  suffer  them  so,  but  would  raise 
them  a  prophet,  who  should  speake  the  truth.  As  if  he  should  saie  ; 
The  other  are  but  lieng  and  cousening  mates,  deceitful)  and  under- 
mining merchants,  whose  abuses  I  will  make  knowne  to  my  people. 
And  that  everie  one  male  be  resolved  herein,  let  the  last  sentence  of 
this  precept  be  well  weighed  ;  to  wit,  Let  none  be  found  among  you, 
•  115-    that  asketh  counsell  of  (or  rai/seth  the  dead.) 

?^P-  3^'-  First  you  know  the  soules  of  the  righteous  are  in  the  hands  of  God, 

Luk.  16,  23.  •'  ^  ' 

and  resting  with  Lazarus  in  Abrahams  bosome,  doo  sleepe  in  Jesus 

Christ.    And  from  that  sleepe,  man  shall  not  be  raised,  till  the  heavens 

J,"^",'^;'^'  be  no  more  :  according  to  this  of  David  ;  Wilt  thou  shew  woonders 

Psal   88,  10. 

Deut.  18,  II.  among   the   dead  1      Nay,  the  Lord  saith,  The  living  shall  not  be 

^uk.  16. 29.  taught  by  the  dead,  but  by  the  living.     As  for  the  unrighteous,  they 

are  in  hell,  where  is  no  redemption  ;  neither  is  there  anie  passage 

Luk.  16, 22.  from  heaven  to  earth,  but  by  God  and  his  angels.     As  touching  the 

joh.  5,  21.  resurrection  and  restauration  of  the  bodie,  read  John.   5.  and  you 

shall  manifestlie  see,  that  it  is  the  onelie  worke  of  the  father,  who  hath 

given  the  power  therof  to  the  sonne,  and  to  none  other,  &c.     Domimis 

Ose.  6.  percuttt,  &^  ipse  medehtr :  Ego  occidam,  £r=  ego  vivefaciavi.      And  in 

^  as.  17. 25.  manie  other  places  it  is  written,  that  God  giveth  life  and  beeing  to  all. 

Tim.  6,13.  Although  Plato,  with  his  maister  Socrates,  the  cheefe  pillers  of  these 

vanities,  say,  that  one  Parnphiins  was  called  up  out  of  hel,  who  when 

he  cam  among  the  people,  told  manie  incredible  tales  concerning 

87.    infernall   actions.      But   herein  I  take  up    the    proverbe ;/   Amiais 

Plato,  amicus  Socrates,  sed  major  arnica  Veritas. 

So  as  this  last  precept,  or  last  part  thereof,  extending  to  that  which 
neither  can  be  done  by  witch  nor  divell,  male  well  expound  the  other 
parts  and  points  therof.  For  it  is  not  ment  hereby,  that  they  can 
doo  such  things  indeed  ;  but  that  they  make  men  beleeve  they  doo 
them,  and  thereby  cousen  the  people,  and  take  upon  them  the  office 
of  God,  and  therewithall  also  blaspheme  his  holie  name,  and  take  it 
in  vaine  ;  as  by  the  words  of  charmes  and  conjurations  doo  appeare, 
which  you  shall  see,  if  you  looke  into  these  words,  Habar  and  Idoni. 

In  like  manner  I  saie  you  may  see,  that  by  the  prohibition  of  divi- 
nations by  augurie,  and  of  soothsaiengs,  &c,  who  are  witches,  and  can 
indeed  doo  nothing  but  lie  and  cousen  the  people,  the  lawe  of  God 
condemneth  them  not,  for  that  they  can  worke  miracles,  but  bicause 
26.  qiice.  7.  noti.     they  saie  they  can  doo  that  which  perteineth  to  God,  and  for  cou- 
1398.  fl?/.'i7.         senage,  &c.     Concerning  other  points  of  witchcraft  conteined  therein, 
August.de  jjj^fj  bicause  some  cannot  otherwise  be  satisfied,  I  will  alledge  under 

sl^irit.  &  am- 

ma.  ca/>.  28.         One  Sentence,  the  decretals,  the  mind  oi  S.  A /a^ustine,  the  conncell 


of  Witchcraft.  Chap.  3.  93 

Aurelian,  and  the  determination  of/  Paris,  to  wit :  Who  so  observeth,  ii6. 
or  giveth  heed  unto  soothsaiengs,  divinations,  witchcraft,  (S:c,  or  doth 
give  credit  to  anie  such,  he  renounceth  christianitie,  and  shalbe 
counted  a  paganc,  &  an  enemie  to  God  ;  yea  and  he  eneth  both  in 
faith  and  philosophie.  And  the  reason  is  therewithal!  expressed  in 
the  canon,  to  wit  ;  Bicause  hereby  is  attributed  to  a  creature,  that 
which  perteineth  to  God  oneHe  and  alone.  So  as,  under  this  one 
sentence  (Thou  shalt  not  suffer  a  poisoner  or  a  witch  to  live)  is  for- 
bidden both  murther  and  witchcraft ;  the  murther  consisting  in 
poison  ;  the  witchcraft  in  cousenage  or  blasphemie. 

The    third    Chapter. 

That  women  have  used  poisoning  in  all  ages  more  than  men,  a7id  of 
the  inconve7iience  of  J)oisotiing. 

S  women  in  all  ages  have  beene  counted  most  apt  to 
conceive  witchcraft,  and  the  divels  special!  instruments 
therin,  and  the  onelie  or  cheefe  practisers  therof :  so 
also  it  appeareth,  that  they  have  been  the  first  inventers, 
and  the  greatest  practisers  of  poisoning,  and  more  naturallie  addicted 
and  given  thereunto  than  men  :  according  to  the  saieng  of  Quintilian ; 
Latrocinium  faciliits  in  viro,  veneficium  iti  fwmina  credatn.  From 
whom  Plinie  differeth  nothing  in  opinion,  when  he  saith,  Scientiam  pun.  lib.  25. 
fvminariem  in  tieneficiis  pravalere.  To  be  short,  Atigustine,  Livie,  ^"^'  ^" 
Valerius,  Diodortis,  and  manie  other  agree,  that  women  were  the 
first  inventers  and  practisers  of  the  art  of  poisoning.  As  for  the  rest 
of  their  cunning,  in  what  estimation  it  was  had,  may  appeare  by  these 
verses  of  Horace,  wherein  he  doth  not  onelie  declare  the  vanitie  of 
witchcraft,  but  also  expoundeth  the  other  words,  wherewithal!  we  are 
now  in  hand. 

Somnia,  terrores  magicos,  miracula,  sagas, 
Nocturnos  lemures,  portentdqj  Thessala  rides  :  // 

These  dreatnes  and  terrors  magicall,  ny.        88. 

these  miracles  and  witches, 
Night- walkitig  sprites,  or  Thessal  bugs, 

esteeme  them  not  twoo  rushes. 

Here  Horace  (you  see)  contemneth  as  ridiculous,  all  our  witches 
cunning:  marrie  herein  he  comprehendeth  not  their  poisoning  art, 
which  hereby  he  onelie  seemed  to  thinke  hurtful!.  Pythagoras  and 
Democritus  give  us  the  names  of  a  great  manie  magical!  hearbs  and 
stones,  whereof  now,  both  the  vertue,  and  the  things  .'lemselves  also 
are  unlcnowne:  as   Marmaritin,  whereby   spirits   might  be   raised: 


94 


The  discoverie 


Ovid,  mela- 
morph.  lib. 


Englished  by 
Abraham    nS. 
Fleming. 


Archtmedon,  which  would  make  one  bewraie  in  his  sleepe,  all  the 
secrets  in  his  heart:  AdincaJitida,  Ca/icta,  Alevais,  Chirocineta,  &^c: 
which  had  all  their  severall  vertues,  or  rather  poisons.  But  all  these 
now  are  worne  out  of  knowledge:  marrie  in  their  steed  we  have  hogs 
turd  and  chervill,  as  the  onelie  thing  whereby  our  witches  worke 
miracles. 

Trulie  this  poisoning  art  called  Vcncjicmin,  of  all  others  is  most 
abhominable;  as  whereby  murthers  male  be  committed,  where  no 
suspicion  male  be  gathered,  nor  anie  resistance  can  be  made;  the 
strong  cannot  avoid  the  weake,  the  wise  cannot  prevent  the  foolish, 
the  godlie  cannot  be  preserved  from  the  hands  of  the  wicked;  children 
male  hereby  kill  their  parents,  the  servant  the  maister,  the  wife  hir 
husband,  so  privilie,  so  inevitablie,  and  so  incurablie,  that  of  all  other 
it  hath  beene  thought  the  most  odious  kind  of  murther;  according  to 
the  saieng  of  Ovid: 

non  hospes  ab  hospite  iutits, 

Non  socer  d,  genero.,fratruni  qiidqj  gratia  rara  est : 

Imininet  exitio  vir  conjugis,  ilia  matiti, 

Lurida  terribiles  niiscent  aconita  7ioverc(E, 

Filiiis  ante  diem  patrios  inquirit  in  annos.  / 

The  travelling  ghest  opprest     -. 


Dooth  stand  in  danger  of  his  host,        \ 
the  host  eke  of  his  ghest :  i 

The  father  of  his  sonne  in  laive,  •' 

yea  rare  is  seene  to  rest 

Tivixt  brethren  love  and  amitie, 
and  kindnesse  void  of  strife; 

The  Misband  seekes  the goodwifes  death, 
and  his  againe  the  wife. 

Ungentle  stepdanies  grizlie  poi- 
son temper  and  doo  give  : 

The  Sonne  too  soone  dooth  aske  how  long 
Ids  father  is  to  live. 

The  monke  that  poisoned  king  John,  was  a  right  Venefiais  ;  to 
wit,  both  a  witch  and  a  murtherer:  for  he  killed  the  king  with  poison, 
[Misp.  86]  89.  and  /  persuaded  the  people  with  lies,  that  he  had  doone  a  good  and 
a  meritorious  act;  and  doubtlesse,  manie  were  so  bewitched,  as  they 
thought  he  did  verie  well  therein.  Antoniiis  Sabellicns  writeth  of  a 
horrible  poisoning  murther,  committed  by  women  at  Rome,  where 
were  executed  (after  due  conviction)  170.  women  at  one  time  ; 
besides  20.  women  of  that  consort,  who  were  poisoned  with  that  poison 
which  they  had  prepared  for  others.  / 


Acncid.  4 
lib  4. 


of  Witchcraft.  chap.  4.  nr 

The   fourth    Chapter.  ug. 

Of  divers  poisoning  practises,  otherwise  called  venejicia,  committed 
in  Italie,  Gemta,  Millen,  Wiitenberge,  also  how  they  were  dis- 
covered and  executed. 

NOTHER  practise,  not  unlike  to  that  mentioned  in  the  Venefica 
former  chapter,  was  doone  in  Cassalis  at  Salassia  in  '"  ^'^''^' 
Italic,  Anno  1536.  where  40.  Venejicce  or  witches  being  of 
one  confederacie,  renewed  a  plague  which  was  then 
almost  ceased,  besmeering  with  an  ointment  and  a  pouder,  the  posts 
and  doores  of  mens  houses  ;  so  as  thereby  whole  families  were 
poisoned:  and  of  that  stuffe  they  had  prepared  above  40.  crocks  for 
that  purpose.  Herewithall  they  conveied  inheritances  as  it  pleased 
them,  till  at  length  they  killed  the  brother  and  onelie  sonne  of  one 
Necus  (as  lightlie  none  died  in  the  house  but  the  maisters  and  their 
children)  which  was  much  noted;  and  therewithall  that  one  Andro- 
giita  haunted  the  houses,  speciallie  of  them  that  died:  and  she  being 
suspected,  apprehended,  and  examined,  confessed  the  fact,  conspiracie, 
and  circumstance,  as  hath  beene  shewed.  The  like  villanie  was 
afterwards  practised  at  Genua,  and  execution  was  doone  upon  the  veneficae 
offenders.  At  Milleti  there  was  another  like  attempt  that  tooke  none  ^"  Genua 
effect.  This  art  consisteth  as  well  in  poisoning  of  cattell  as  of  men: 
and  that  which  is  doone  by  poisons  unto  cattell,  towards  their  destruc- 
tion, is  as  commonlie  attributed  to  witches  charms  as  the  other.  And 
I  doubt  not,  but  some  that  would  be  thought  cunning  in  incantations, 
and  to  doo  miracles,  have  experience  in  this  behalf  For  it  is  written 
by  divers  authors,  that  if  wolves  doong  be  hidden  in  the  mangers, 
racks,  or  else  in  the  hedges  about  the  pastures,  where  cattell  go 
(through  the  antipathie  of  the  nature  of  the  woolfe  and  other  cattell) 
all  the  beasts  that  savour  the  same  doo  not  onlie  forbeare  to  eate,  but 
run  about  as  though  they  were  mad,  or  (as  they  say)  bewitched. 

But  Wierus  telleth  a  notable  storie  of  a    Venejiciis,  or  destroier/  of  120. 
cattell,  which  I  thought  meete  heere  to  repeat.     There  was  (saith  he)    Of  a  but- 
in  the  dukedome  of  Wittijigberge,  not  farre  from  Tubing,  a  butcher,   veneficau''^ 
anno  1564.  that  bargained  with  the  towne  for  all  their  hides  which   which  [? witch.] 
were  of  sterven  cattell,  called  in  these  parts  Morts.     He  with  poison 
privilie  killed  in  great  numbers,  their  bullocks,  sheepe,  swine,  &c:  and 
by  his  bargaine  of   the  hides  and  tallowe  he  grew  infinitlie   rich. 
And  at  last  being  suspected,  was  examined,  confessed  the  matter  and 
maner  thereof,  and  was  put  to  death  with  hot  tongs,  wherewith  his 
flesh  was  pulled  from  his  bones.     We  for  /  our  parts  would  have  killed    90. 
five  poore  women,  before  we  would  suspect  one  rich  butcher. 


96 


6.  Booke. 


TJie  discoverie 


Levit.  19,  33. 


The    fift    Chapter. 

A  great  objeciio7i  ansiuered  concerning  tliis  kind  of  tuitchcraft 
called  Veneficiitm. 

IT  is  objected,  that  if  Veneficitim  were  comprehended 
under  the  title  of  manslaughter,  it  had  beene  a  vaine 
repetition,  and  a  disordered  course  undertaken  by  Moses, 
to  set  foorth  a  lawe  against  Veneficas  severallie.  But  it 
might  suffice  to  answer  any  reasonable  christian,  that  such  was  the 
pleasure  of  the  Holie-ghost,  to  institute  a  particular  article  herof,  as 
of  a  thing  more  odious,  wicked  and  dangerous,  than  any  other  kind  of 
murther.  But  he  that  shall  read  the  lawe  of  Moses,  or  the  testament 
of  Christ  himselfe,  shall  find  this  kind  of  repetition  and  reiteration  of 
the  law  most  common.  For  as  it  is  written  Exod.  ii,  21.  Thou  shalt 
not  greeve  nor  afflict  a  stranger,  for  thou  wast  a  stranger  in  the  land  of 
Aegypt:  so  are  the  same  words  found  repeated  in  Levit.  19,  33.  Polling 
and  shaving  of  heads  and  beards  is  forbidden  in  Dent.  27.  which  was 
before  prohibited  in  22.  It  is  written  in  Exodus  the  20.  Thou  shalt 
not  steale  :  and  it  is  repeated  in  Leviticus  19.  and  in  Detit.  5.  Mur- 
ther is  generallie  forbidden  in  Exod.  20.  and  likewise  in  22.  and 
repeated  in  Num.  35.  But  the  aptest  example  is,  that  magicke  is 
forbidden  in  three  severall  places,  to  wit,  once/  in  Levit.  19.  and  twise 
in  Levit.  20.  For  the  which  a  man  might  as  well  cavill  with  the 
Holie-ghost  as  for  the  other. 


The    sixt    Chapter. 

In  what  kind  of  cojifections  that  witchcraft,  which  is  called  Veni- 
ficiuin,  cotisisteth :  of  love  cups,  and  the  same  confuted  by  poets. 

S  touching  this  kind  of  witchcraft,  the  principall  part 
thereof  consisteth  in  certeine  confections  prepared  by 
lewd  people  to  procure  love;  which  indeed  are  meere 
poisons,  bereaving  some  of  the  benefit  of  the  braine,  and 
so  of  the  sense  and  understanding  of  the  mind.  And  from  some  it 
taketh  awaie  life,  &  that  is  more  common  than  the  other.  These  be 
called  Philtra,  or  Pocula  amatoria,  or  Venenosa  poctda,  or  Hippo- 
jnanes;  which  bad  and  blind  physicians  rather  practise,  than  witches 
or  conjurers,  &c.  But  of  what  value  these  babies  are,  towards  the 
end  why  they  are  provided,  may  appeere  by  the  opinions  of  poets 
themselves,  from  whence  was  derived  the  estimation  of  that  stuffe. 


of  Witchcraft. 


Chap.  5. 


97 


And  first  you  shall  heare  what  (?7//^saith,  who  wrote  of  the  verie  art 
of  love,  and  that  so  cunninglie  and  feefinglie,  that  he  is  reputed  the 
speciall  doctor  in  that  science  : 

Falliticr  JLmonias  si  guts  decurrit  ad  artes, 
Ddtq;  quod  h  teneri froiite  revellit  equi. 
Nonfacient  ut  vivat  amor  Medeides  herbcr^j 
Mistdq;  cum  7nagicis  mersa  veticna  sonis. 
Phasias  A£sottidefn,  Circe  te7iuisset  Ulyssem, 
Si  modb  servari  carmine  posset  amor  : 
Nee  data  profuerint  pallentia  philtra  puellis, 
Philtra  fiocent  animis,  vlrnq;  furoris  habetit.l 

Who  so  dooth  rtin  to  Hcemon  arts, 

I  dub  him  for  a  dolt, 
And giveth  that  which  he  dootli  plucke 

Jrom  forhead  of  a  colt : 
Medeas  herbs  will  not  procttre 

that  love  shall  lasting  live, 
Nor  steeped  poison  mixed  with  ma- 

gicke  charms  the  same  can  give. 
The  witch  Medea  had  full  fast 

held  Jason  for  hir  owne, 
So  had  the  grand  witch  Circe  too  \ 

Ulysses,  if  alone  y 

With  charms  7naifiteind  &=  kept  might  be 

the  love  of  iwaine  in  otie. 
No  slibbersawces  given  to  maids, 

to  make  them  pale  and  wan. 
Will  helpe :  such  slibbersawces  marre 

the  minds  of  maid  and  mail, 
A?td  have  in  them  a  furiotis  force 

of  phrensie  now  and  than. 

Viderit  Aemoftice  si  quis  mala  pabiila  terrcc, 
Et  magicas  artes  posse  juvare  putat. 

If  any  thinke  that  evill  herbs 

iti  Hcemon  lattd  which  be, 
Or  witchcraft  able  is  to  helpe, 

let  him  make  pro  of e  and  see. 

These  verses  precedent  doo  shew,  that  Ovid  knew  that  those/ 
beggerlie  sorceries  might  rather  kill  one,  or  make  him  starke  mad, 
than  doo  him  good  towards  the  atteinement  of  his  pleasure  or  love; 

O 


Ovid.  lib. 
de  arte  a- 
tnandi. 

91. 


T22. 

Englislied  by 

Abraham 

Fleming. 


Philtra, 
slibbers^iw- 
ces  to  pro- 
cure love. 


Ovid.  lib.  de 
reniedio  a- 
moris.  i. 

Ab.  Flevung. 


123 


98 


6.  Booke. 


The  discoverie 


Englished  by 

Abrahayyi 

Fleming. 


and  therefore  he  giveth  this  counsell  to  them  that  are  amorous  in 
such  hot  maner,  that  either  they  must  enjoy  their  love,  or  else  needs 
die;  saieng: 

Sit  proail  onine  7tefas,  uf  aineris  muabilis  esto  : 

Farre  off  be  all  unlawfull  iiieaiies 

ihoii  amiable  bee., 
Loving  I  meane,  that  she  with  love 

viay  quite  the  love  of  thee. \ 


Hieronym. 
in  Ruff. 
Plin.  lib.  25. 
cap.  3.  Joseph 
lib.  II.  de  ju- 
de^otum  anti- 
quit. 

Aristot.  lib. 
8.  de  ftatura 
animal, 
cap.  24. 
Jo.  IVier. 
de  venef. 
cap.  40. 


Toies  to 

mocke 

apes. 


92.  The    seventh    Chapter. 

//  is  proved  by  more  credible  writers,  that  love  cups  rather  ingender 
death  through  venojite,  thatt  love  by  art:  and  with  what  toies 
they  destroie  cattell.,  and  procure  love. 

||UT  bicause  there  is  no  hold  nor  trust  to  these  poets,  who 
saie  and  unsaie,  dallieng  with  these  causes;  so  as  indeed 
the  wise  may  perceive  they  have  them  in  derision  :  let 
us  see  what  other  graver  authors  speake  hereof.  Euse- 
bius  CcEsariensis  writeth,  that  the  poet  Lucretius  was  killed  with  one 
of  those  lovers  poisoned  cups.  Hieronie  reporteth  that  one  Livia 
herewith  killed  hir  husband,  whome  she  too  much  hated  ;  and 
Lucilla  killed  hirs,  whome  she  too  much  loved.  Calisthenes  killed 
Lucius  Lucjillus  the  emperor  with  a  love  pot,  as  Plutarch  and 
Cornelius  Nepos  saie.  Plinie  &  Josephus  report,  that  Ccesonia  killed 
hir  husband  Caligula  Amatorio  poculo  with  a  lovers  cup,  which  was 
indeed  starke  poison.  Aristotle  saith,  that  all  which  is  beleeved 
touching  the  efficacie  of  these  matters,  is  lies  and  old  wives  tales.  He 
that  will  read  more  arguments  and  histories  concerning  these  poisons, 
let  him  looke  in  J.  Wier  De  Venejiciis.  / 
124.  The  toies,  which  are  said  to  procure  love,  and  are  exhibited  in  their 
poison  looving  cups,  are  these:  the  haire  growing  in  the  nethermost 
part  of  a  woolves  taile,  a  woolves  yard,  a  little  fish  called  Retnora,  the 
braine  of  a  cat,  of  a  newt,  or  of  a  lizzard:  the  bone  of  a  greene  frog,  the 
flesh  thereof  being  consumed  with  pismers  or  ants;  the  left  bone 
whereof  ingendereth  (as  they  saie)  love;  the  bone  on  the  right  side, 
hate.  Also  it  is  said,  that  a  frogs  bones,  the  flesh  being  eaten 
off  round  about  with  ants,  whereof  some  will  swim,  and  some  will 
sinke:  those  that  sinke,  being  hanged  up  in  a  white  linnen  cloth, 
ingender  love,  but  if  a  man  be  touched  therewith,  hate  is  bred  thereby. 
Another  experiment  is  thereof,  with  yoong  swalowes,  whereof  one 
brood  or  nest  being  taken  and  buried  in  a  crocke  under  the  ground, 


of  Witchcraft. 


Chap.  8. 


99 


till  they  be  starved  up;  they  that  be  found  open  mouthed,  serve  to 
engender  love;  they  whose  mouthes  are  shut,  serve  to  procure  hate. 
Besides  these,  manie  other  follies  there  be  to  this  purpose  proposed 
to  the  simple  ;  as  namelie,  the  garments  of  the  dead,  candels  that 
burne  before  a  dead  corps,  and  needels  wherwith  dead  bodies  are 
sowne  or  sockt  into  their  sheetes:  and  diverse  other  things,  which  for 
the  reverence  of  the  reader,  and  in  respect  of  the  uncleane  speach  to 
be  used  in  the  description  thereof,  I  omit;  which  (if  you  read  Diosco- 
rides,  or  diverse  other  learned  physicians)  you  male  see  at  large.  In 
the  meane  while,  he  that  desireth  to  see  more  experiments  concerning 
this  matter,  let  him  read  Leonardus  Vairus  de  fascino,  now  this 
present  yeare  1583.  newlie  published  ;  wherein  (with  an  incestuous 
mouth)  he  afifirmeth  directlie,  that  Christ  and  his  apostles  were  finem. 
Voiefici  ;  verie  fondlie  prosecuting  that  argument,  and  with  as  much 
popish  follie  as  may  be;  labouring  to  proove  it  lawful!  to  charmn  and 
inchant  vermine,  &:c.  /  / 


Dioscorid.  de 
viateria  me- 
dicin. 


L.  Vairus  de 
fascin.  lib.  2. 
cap.  II.  prope 


The  eight  Chapter.  123.     93. 

John  Bodin  trhtviphing  against  John  Wier  is  overtaken  with  false 
Greeke  &=  false  interpretation  thereof. 

ONSIEUR  BODIN  triumpheth  over  doctor  IVier  herein,  %  Bodin. 
pronouncing  a  heavie  sentence  upon  him  ;  bicause  he 
referreth  this  word  to  poison.  But  he  reigneth  or  rather 
rideth  over  him,  much  more  for  speaking  false  Greeke  ; 
affirming  that  he  calleth  Veneficos  ^apfiaKevav},  which  is  as  true  as 
the  rest  of  his  reports  and  fables  of  witches  miracles  conteined  in 
his  bookes  of  divelish  devises.  For  in  truth  he  hath  no  such  word, 
but  saith  they  are  called  ^apfiaKeveis,  whereas  he  should  have  said 
^ap/iiaKec9,  the  true  accent  being  omitted,  and  ev  being  interposed, 
which  should  have  beene  left  out.  Which  is  nothing  to  the  substance 
of  the  matter,  but  must  needs  be  the  Printers  fault. 

But  Bodin  reasoneth  in  this  wise,  (^apfiaKeli  is  sometimes  put 
for  Magos  or  Prcestigiatores  :  Ergo  in  the  translation  of  the  Septu- 
aginta,  it  is  so  to  be  taken.  Wherein  he  manifesteth  his  bad 
Logicke,  more  than  the  others  ill  Greeke.  For  it  is  well  knowne  to 
the  learned  in  this  toong,  that  the  usuall  and  proper  signification  of 
this  word,  with  all  his  derivations  and  compounds  doo  signifie 
Veneficos,  Poisoners  by  medicine.  Which  when  it  is  most  usuall  and 
proper,  why  should  the  translators  take  it  in  a  signification  lesse 
usuall,  and  nothing  proper.  Thus  therefore  he  reasoneth  and  con- 
cludeth  with  his  new  found  Logicke,  and  old  fond  Greeke  ;  Some- 


lOO  6.  nooke.  The  discoverie 

times  it  signifieth  so,  though  unproperlie,  or  rather  metaphoricalHe; 
Ergo  in  that  place  it  is   so  to  be  taken,  when  another  fitter  word 
might  have  beene  used.     Which  argument  being  vaine,  agreeth  well 
with  his  other  vaine  actions.  The  Scptiiaginta  had  beene  verie  desti- 
tute  of  words,  if  no   proper  word  could  have  beene    found  for  this 
purpose.     But  where  they  have  occasion  to  speake  of  witchcraft  in 
their  translations,  they  use  Magia7t,  Maggagian,  &c  :  and 
therfore  belike  they  see  some  difference  betwixt 
them  and  the  other,  and  knew  some 
cause  that  mooved  them  to  use 

the  word   (pap/naKe/a, 
Venejiciutn.  j  / 


of  Witchcraft. 


Cliap.   I. 


lOI 


Tf  The  seventh  Booke. 


126.  94. 


The   first    Chapter. 

Of  the  Hebrue  word  Ob,  what  it  signifieth  where  it  is  fottnd,  of 
Pythonisses  called  VentriloqucB,  who  they  be,  and  what  their 
practises  are,  experience  and  examples  thereof  shewed. 

HIS  word  Ob,  is  translated  Pytho,  or  Pythonicus  spiritus  : 
Deutre.  18.  Isaie.  19.  i.  Sam.  28.  2.  Reg.  23.  &c  :  som- 
time,  though  unproperlie,  Magus  as  2.  Sam.  33.  But  Ob 
signifieth  most  properlie  a  bottle,  and  is  used  in  this  place, 
bi  cause  the /"//"// r';//'V/.f  spake  hollowe ;  as  in  thebottome  of  their  bellie?, 
whereby  they  are  aptlie  in  Latine  called  Ventriloqtd :  of  which  sort  was 
Elizabeth  Barton,  the  holie  maid  of  Kent,  &.C.  These  are  such  as 
take  upon  them  to  give  oracles,  to  tell  where  things  lost  are  become, 
and  finallie  to  appeach  others  of  mischeefs,  which  they  themselves 
most  commonlie  have  brought  to  passe  :  whereby  many  times  they 
overthrowe  the  good  fame  of  honest  women,  and  of  such  others  of 
their  neighbors,  with  whome  they  are  displeased.  For  triall  hereof, 
letting  passe  a  hundred  cousenages  that  I  could  recite  at  this  time, 
I  will  begin  with  a  true  storie  of  a  wench,  practising  hir  diabolicall 
witchcraft,  and  ventriloquie  An.  1574.  at  Westwell  in  Kent,  within  six 
miles  where  I  dwell,  taken  and  noted  by  twoo  ministers  and  preachers 
of  Gods  word,  foure  substantial!  yeomen,  and  three  women  of  good 
fame  &  reputation,  whose  names  are  after  written./ 

Mildred,  the  base  daughter  of  Alice  Norrington,  and  now  servant 
to  William  Sp07ier  of  Westwell  in  the  countie  of  Kent,  being  of  the 
age  of  seventeene  yeares,  was  possessed  with  sathan  in  the  night  and 
dale  aforesaid.  About  two  of  the  clocke  in  the  afternoone  of  the 
same  day,  there  came  to  the  same  Sponers  house  Roger  Newman 
minister  of  Westwell,  fohn  Brainford  minister  of  Kenington,  with 
others,  whose  names  are  underwritten,  who  made  their  praiers  unto 
God,  to  assist  them  in  that  needfull  case  ;  and  then  commanded 
sathan  in  the  name  of  the  eternall  God,  and  of  his  sonne  Jesus 
Christ,  to  speake  with  such  a  voice  as  they  might  understand,  and  to 
declare  from  whence  he  came.  But  he  would  not  speake,  but  rored 
and  cried  mightilie.  And  though  we  did  command  him  manie 
times,  in  the  name  of  God,  and  of  his  sonne  Jesus  Christ,  and  in  his 


The  holie 
maid  of 
Kent  a  ven- 
triloqua. 


An.  Domi.  7^7 

1574- 

Octob.  13. 

Confer 
this  storie 
with  the 
woman  of 
Endor, 
I.  Sam.  28. 
and  see 
whether 
the  same 
might  not 
be  accom- 
plished by 
this  devise. 


102  7-Booke.  The  discover ie 

mightie    power  to   speake  ;    yet    he  would  not  :  untill  he   had   gon 

through  all  his  delaies,  as  roring,  crieng,  striving,  and  gnashing  of 

teeth  ;  and  otherwhile  with  mowing,  and  other  terrible  countenances, 

and  was  so  strong  in  the  maid,  that  foure  men  could  scarse  hold  hir 

downe.     And  this  continued  by  the  space  almost  of  two  houres.     So 

sometimes  we  charged  him  earnestlie  to  speake  ;  and  againe  praieng 

unto   GOD   that  he  would  assist  us,  at  the  last  he  spake,  but  verie 

strangelie  ;    and  that    was  thus  ;    He  comes,    he   comes  :   and  that 

oftentimes   he   repeated  ;    and    He  goes,   he   goes.      And   then   we/ 

95.    charged  him  to  tell  us  who  sent  him.     And  he  said;   I  laie  in  her  waie 

like  a  log,  and  I  made  hir  runne  like  fier,  but  I  could  not  hurt  hir. 

And  whie  so,  said  we .''     Bicause  God   kept   hir,  said   he.      When 

earnest  thou  to  her,  said  we  ?     To  night  in  her  bed,  said  he.     Then 

we  charged  him  as  before,  to  tell  what  he  was,  and  who  sent  him, 

and  what  his  name  was.     At  the  first  he  said,  The  divell,  the  divell. 

Then  we  charged  him  as  before.     Then  he  rored  and  cried  as  before, 

and  spake  terrible  words  ;  I  will  kill  hir,  I  will  kill  hir ;  I  will  teare 

hir  in  peeces,  I  will  teare  hir  in  peeces.     We  said,  Thou  shalt  not  hurt 

hir.     He  said,  I  will  kill  you  all.     We  said,  Thou  shalt  hurt  none  of 

us  all.     Then  we  charged  him  as  before.     Then  he  said,  You  will 

give  me  no  rest.     Wee  said.  Thou  shalt  have  none  here,  for  thou 

must  have  no  rest  within  the  servants  of  God  :  but  tell  us  in  the 

name  of  God  what  thou  art,  and  who  sent  thee.     Then  he  said  he 

would  teare  hir  in  peeces.     We  said.  Thou  shalt  not  hurt  hir.     Then/ 

128.    he  said  againe  he  would  kill  us  all.     We  said  againe,  Thou  shalt  hurt 

none  of  us  all,  for  we  are  the  servants  of  God.     And  we  charged  him 

as  before.     And  he  said  againe,  Will  you  give  me  no  rest?    We  said, 

Thou  shalt  have  none  here,  neither   shalt  thou  rest  in  hir,  for  thou 

hast    no   right  in  hir,  sith  Jesus  Christ  hath  redeemed  hir  with  his 

bloud,  and  she  belongeth  to  him  ;  and  therefore  tell  us  thy  name, 

and  who  sent  thee?     He  said  his  name  was  sathan.     We  said,  Who 

sent  thee  ?     He  said.  Old  Alice,  old  Alice.     Which  old  Alice,  said  we  ? 

Old  Alice,  said  he.      Where  dwelleth  she,  said  we?     In    Westwell 

streete,  said   he.     We   said.  How   long  hast   thou   beene  with  hir? 

These  twentie  yeares,  said  he.     We  asked  him  where  she  did  keepe 

him?     In  two  bottels,  said   he.     Where  be  they,  said  we?     In  the 

backside  of  hir  house,  said  he.     In  what  place,  said  we  ?     Under  the 

wall,  said  he.     Where  is  the  other  ?     In  Keniiigton.     In  what  place, 

said  we?     In  the  ground,  said  he.     Then  we  asked  him,  what  she  did 

give  him.     He  said,  hir  will,  hir  will.     What  did  shee  bid  thee  doo, 

said  we?     He  said,  Kill  hir  maid.     Wherefore  did  she  bid  thee  kill 

hir,  said  we  ?     Bicause  she  did  not  love  hir,  said  he.     We  said  ;  How 

long  is  it  ago,  since  she  sent  thee  to  hir  ?     More  than  a  yeare,  said  he. 


of  Witchcraft.  chap.  i.  103 

Where  was  that,  said  we  ?  At  hir  masters,  said  he.  Which  masters, 
said  we  ?  At  hir  master  Braitifo7'ds  at  Kenington^  said  he.  How  oft 
wert  thou  there,  said  we  ?  Manie  times,  said  he.  Where  first,  said 
we  1  In  the  garden,  said  he  :  Where  the  second  time .''  In  the  hall  : 
Where  the  third  time  .?  In  hir  bed  :  Where  the  fourth  time?  In  the 
field  :  W^here  the  fift  time.?  In  the  court  :  Where  the  sixt  time?  In 
the  water,  where  I  cast  hir  into  the  mote  :  Where  the  seventh  time. 
In  hir  bed.  We  asked  him  againe,  where  else?  He  said,  in 
Westwell.  Where  there,  said  we  ?  In  the  vicarige,  said  he.  Where 
there?  In  the  loft.  How  earnest  thou  to  hir,  said  we?  In  the  like- 
nesse  of  two  birds,  said  he.  Who  sent  thee  to  that  place,  said  we  ?  Old 
Alice^  said  he.  What  other  spirits  were  with  thee  there,  said  we?  My 
servant,  said  he.  What  is  his  name,  said  we  ?  He  said,  little  divell. 
What  is  thy  name,  said  we  ?  Sathan,  said  he.  What  dooth  old  Alice 
call  thee,  said  we?  Partener,  said  he.  What  dooth  she  give  thee,  said 
we?  Hir  will,  said  he.  How  manie  hast  thou  killed  for  hir,  said  we? 
Three,  said  he.  Who  are  they,  said  we  ?  A  man  and  his  child,  said/ 
he.  What  were  their  names,  said  we  ?  The  childs  name  was/  96.  [Mispr.  99  ] 
Edward,  said  he  :  what  more  than  Edward,  said  we  ?  Edward  Ager,  I2g. 
said  he.  What  was  the  mans  name,  said  we  ?  Richard,  said  he. 
What  more,  said  we  ?  Richard  Ager,  said  he.  Where  dwelt  the  man 
and  the  child,  said  we?  At  Dig  at  Dig,  said  he.  This  Richard 
Ager  of  Dig,  was  a  Gentleman  of  xl.  pounds  land  by  the  yeare,  a 
verie  honest  man,  but  would  often  sale  he  was  bewitched,  and 
languished  long  before  he  died.  Whom  else  hast  thou  killed  for  hir, 
said  we  ?  Woltois  wife  said  he.  Where  did  she  dwell  ?  In  West- 
well  said  he.  What  else  hast  thou  doone  for  hir  said  we  ?  What 
she  would  have  me,  said  he.  What  is  that  said  we  ?  To  fetch 
hir  meat,  drinke,  and  corne,  said  he.  Where  hadst  thou  it,  said 
we  ?  In  everie  house,  said  he.  Name  the  houses,  said  we  ? 
At  Pet  mans,  at  Farmes,  at  Milieus,  at  Fullers,  and  in  everie  house. 
After  this  we  commanded  sathan  in  the  name  of  Jesus  Christ  to 
depart  from  hir,  and  never  to  trouble  hir  anie  more,  nor  anie  man 
else.  Then  he  said  he  would  go,  he  would  go  :  but  he  went  not. 
Then  we  commanded  him  as  before  with  some  more  words.  Then 
he  said,  I  go,  I  go;  and  so  he  departed.  Then  said  the  maid,  He  is 
gone,  Lord  have  mercie  upon  me,  for  he  would  have  killed  me.  And 
then  we  kneeled  downe  and  gave  God  thanks  with  the  maiden; 
praieng  that  God  would  keepe  hir  from  sathans  power,  and  assist  hir 
with  his  grace.  And  noting  this  in  a  peece  of  paper,  we  departed. 
Sathans  voice  did  differ  much  from  the  maids  voice,  and  all  that  he 
spake,  was  in  his  owne  name.     Subscribed  thus  : 


104 

[*  Rom.] 


7.  Booke. 


The  discoverie 
Witnesses   to  this,    that  heard   and* 

sawe  this  whole  matter,  as  followeth  : 


Roger  Newf/ian,  vi-  "" 
car  of  Westwell. 

Johti  Brainford,  vi- 
car of  Kennitigton. 

Thomas  Tailor. 

Hetirie  Tailors  wife. 


folui  Tailor.  "^ 
Thomas    French- 
boms  wife.  I 
\Villia»i  Spooner.  ' 
fohn    Fretichborne,  \ 
and  his  wife,  j  J 


The  ventri- 
loqua  of 
Westwell 
discovered. 


The   second    Chapter. 

How  the  lewd  practise  of  the  Pythonist  of  Westwell  came  to  light, 
and  by  whome  she  2uas  examined ;  and  that  all  hir  diabolicall 
speach  was  but  ventriloquie  and  plaiiie  coiisenage,  which  is 
prooved  by  hir  owne  confession. 

T  is  written,  that  in  the  latter  dales  there  shalbe  shewed 
strange  Illusions,  &c:  in  so  much  as  (if  it  were  possible) 
the  verie  elect  shal/be  deceived:  howbeit,  S.  Paule  saith, 
they  shalbe  lieng  and  false  woonders.  Neverthelesse, 
this  sentence,  and  such  like,  have  beene  often  laid  in  my  dish,  and  are 
urged  by  diverse  writers,  to  approve  the  miraculous  working  of  witches, 
whereof  I  will  treat  more  largehe  in  another  place.  Howbeit,  by  the 
waie  I  must  confesse,  that  I  take  that  sentence  to  be  spoken  of  Anti- 
christ, to  wit:  the  pope,  who  miraculouslie,  contrarie  to  nature, 
philosophie,  and  all  divmitie,  being  of  birth  and  calling  base,  in 
learning  grosse;  in  valure,  beautie,  or  activitie  most  commonlie  a  verie 
lubber,  hath  placed  himselfe  in  the  most  loftie  and  delicate  seate, 
putting  almost  all  christian  princes  heads,  not  onelie  under  his  girdle, 
but  under  his  foote,  &:c. 

Surelie,  the  tragedie  of  this  Pythonist  is  not  inferior  to  a  thousand 
stories,  which  will  hardlie  be  blotted  out  of  the  memorie  and  credit 
either  of  the  common  people,  or  else  of  the  learned.  How  hardlie 
will  this  storie  suffer  discredit,  having  testimonie  of  such  authoritie  t 
How  could  mother  Alice  escape  condemnation  and  hanging,  being 
arreigned  upon  this  evidence  ;  when  a  poore  woman  hath  beene  cast 
away,  upon  a  cousening  oracle,  or  rather  a  false  lie,  devised  by  Feats 
the  juggler,  through  the  malicious  instigation  of  some  of  hir  adver- 
saries .'' 

But  how  cunninglie  soever  this  last  cited  certificat  be  penned,  or 
what  shew  soever  it  carrieth  of  truth  and  plaine  dealing,  there  maybe 
found  conteined  therein  matter  enough  to  detect  the  cousening 
knaverie  therof.    And  yet  diverse  have  been  deepelie  deceived  there- 


of  Wit  die  raft.  chap.  2.  105 

with,  and  canhardlie  be  removed  from  the  cre/dit  thereof,  and  without  iji. 
great  disdaine  cannot  endure  to  heare  the  reproofe  thereof.  And 
know  you  this  by  the  waie,  that  heretofore  Robin  goodfellow,  and 
Hob  gobblin  were  as  terrible,  and  also  as  credible  to  the  people,  as 
hags  and  witches  be  now:  and  in  time  to  come,  a  witch  will  be  as 
much  derided  and  contemned,  and  as  plainlie  perceived,  as  the 
illusion  and  knaverie  of  Robin  goodfellow.  And  in  truth,  they  that 
mainteine  walking  spirits,  with  their  transformation,  &c:  have  no 
reason  to  denie  Robin  goodfellow,  upon  whom  there  hath  gone  as 
manie  and  as  credible  tales,  as  upon  witches  ;  saving  that  it  hath  not 
pleased  the  translators  of  the  Bible,  to  call  spirits  by  the  name  of 
Robin  goodfellow,  as  they  have  termed  divinors,  soothsaiers,  poi- 
soners, and  couseners  by  the  name  of  witches. 

But  to  make  short  worke  with  the  confutation  of  this  bastardlie 
queanes  enterprise,  &  cousenage  ;  you  shall  understand,  that  upon 
the  brute  of  hir  divinitie  and  miraculous  transes,  she  was  convented 
before  M.  Thomas  Wotton  of  Bocton  JMalherbe,  a  man  of  great 
worship  and  wisedome,  and  for  deciding  and  ordering  of  matters  in 
this  commonwealth,  of  rare  and  singular  dexteritie ;  through  whose 
discreet  handling  of  the  matter,  with  the  assistance  &  aid  of  M. 
Georj^e  Darrell  esquire,  being  also  a  right  good  and  discreet  Justice  of  The  Pvtho- 
the  same  limit,  the  fraud  was  found,  the  coosenage  confessed,  and  she  weiVcou-'^^' 
received  condigne  punishment.     Neither  was  hir  confession  woone,    T"'^'^  '°'^ 

,.  "ir  owne 

accordmg  to  the  forme  of  the  Spanish  inquisition  ;  to  wit,  through   confession. 
extremitie  of  tortures,  nor  yet  by  guile  or  flatterie,  nor  by  presump- 
tions; but  through  wise  and  perfect  triall  of  everie  circumstance  the 
illusion  was  manifestlie   disclosed:  not  so    (I  say)  as  /  witches  are   98. 
commonlie   convinced  and   condemned  ;    to  wit,  through   malicious 
accusations,   by  ghesses,   presumptions,    and    extorted    confessions, 
contrarie  to  sense  and  possibilitie,  and  for  such  actions  as  they  can 
shew  no  triall  nor  example  before  the  wise,  either  by  direct  or  indirect 
meanes;    but   after  due  triall  she    shewed  hir  feats,  illusions,  and 
transes,  with  the  residue  of  all  hir  miraculous  works,  in  the  pre- 
sence of  divers  gentlemen  and  gentlewomen  of  great  worship 
and  credit,  at  Bocton  Alalherbe,  in  the  house  of  the 
aforesaid  M.    Wotton.     Now  compare  this 
wench  with  the  witch  of    Etidor,   & 
you    shall     see    that     both    the 
cousenages  may  be 
doone  by  one 
art./ 


io6 


7.  Booke. 


The  discoverie 


IJ2. 


J.  Bodin.  lib. 
de  dcpmon.},. 
cap.  2. 


The   third    Chapter. 

Bodins  stuffe  concerning  the  Pyihonist  of  Endor,  with  a  true 
storie  of  a  counterfeit  Dutchman. 

PON  the  like  tales  dooth  Bodin  build  his  doctrine,  calling 
them  Atheists  that  will  not  beleeve  him,  adding  to  this 
kind  of  witchcraft,  the  miraculous  works  of  diverse 
maidens,  that  would  spue  pins,  clowts,  &c:  as  one  Agnes 
Brigs,  and  Rachell  Finder  of  London  did,  till  the  miracles  were 
detected,  and  they  set  to  open  penance.  Others  he  citeth  of  that 
sort,  the  which  were  bound  by  divels  with  garters,  or  some  such  like 
stuffe  to  posts,  &c:  with  knots  that  could  not  be  undone,  which  is  an 
Aegyptians  juggling  or  cousening  feat.  And  of  such  foolish  lies 
joined  with  bawdie  tales,  his  whole  booke  consisteth:  wherein  I 
warrant  you  there  are  no  fewer  than  twoo  hundreth  fables,  and  as 
manie  impossibilities.  And  as  these  two  wenches,  with  the  maiden 
of  Westwell,  were  detected  of  cousenage;  so  Hkewise  a  Dutchman  at 
Maidstone  long  after  he  had  accomplished  such  knaveries,  to  the 
astonishment  of  a  great  number  of  good  men,  was  revealed  to  be  a 
cousening  knave;  although  his  miracles  were  imprinted  and  published 
at  London:  anno  1572.  with  this  title  before  the  booke,  as  foUoweth. 


^  A     verle     wonderfull     and    strange     mi- 

racle  of  God,  shewed  upon  a  Dutchman  of  the  age  of 

23.    yeares,    which    was    possessed    of   ten    di- 

vels,  and  was  by  Gods  mightie  providence  dis- 

possessed  of  them   againe,   the   27. 

of  fanuarie  last  past,    1572. 


UNTO  this  the  Maior  of  Maidstone,  with  diverse  of  his  brethren 
subscribed,  chieflieby  the  persuasion/  olNicasius  Vatider  Schuere, 
99,  the  mi/nister  of  the  Dutch  church  there,  John  Stikelbow,  whome  (as 
it  is  there  said)  God  made  the  instrument  to  cast  out  the  divels,  and 
foure  other  credible  persons  of  the  Dutch  church.  The  historie  is  so 
strange,  &  so  cunninglie  performed,  that  had  not  his  knaverie  after- 
wards brought  him  into  suspicion,  he  should  have  gone  awaie  unsus- 
pected of  this  fraud.  A  great  manie  other  such  miracles  have  beene 
latelie  printed,  whereof  diverse  have  beene  bewraied:  all  the  residue 
doubtles,  if  triall  had  beene  made,  would  have  beene  found  like  unto 
these.     But  some  are  more  finelie  handled  than  othersome.     Some 


of  Witchcraft.  chap.  4  107 

have  more  advantage  by  the  simplicitie  of  the  audience,  some  by  the 
majestie  and  countenance  of  the  confederates  ;  as  namelie,  that 
cousening  of  the  holie  maid  of  Kent.  Some  escape  utterlie  unsus- 
pected, some  are  prevented  by  death;  so  as  that  waie  their  exami- 
nation is  untaken.  Some  are  weakelie  examined:  but  the  most  part 
are  so  reverenced,  as  they  which  suspect  them,  are  rather  called  to 
their  answers,  thari  the  others. 

The    fourth    Chapter. 

Of  the  great  oracle  of  Apollo  the  Pythonist,  and  how  men  of  all 
sorts  have  been  deceived,  and  that  even  the  apostles  have  mistaken 
the  nature  of  spirits,  with  an  unanswerable  at-gument,  that  spirits 
can  take  710  shapes. 

|lTH  this  kind  of  witchcraft,  Apollo  and  his  oracles  abused    The  am- 
and  cousened  the  whole  world:  which  idoll  was  so  famous,   gi'es''of°ora- 
thdt  I  need  not  stand  long  in  the   description  thereof.   '''^^• 
The  princes  and  monarchs  of  the  earth  reposed  no  small 
confidence   therein:   the   preests,   which   lived    thereupon,  were    so 
cunning,  as  they  also  overtooke  almost  all  the  godlie  and  learned 
men  of  that  age,  partlie  with  their  doubtfuU  answers;  as  that  which 
was  made  unto  Pyrrhus,  in  these  words,  Aio  te  Aeacida  Romanos 
vincere  posse,  and  to   C^-cesus  his  ambassadours  in  these  words,   Si 
Crcesus  anna  Persis  inferat,  magnum  imperium  evertat ;  and  other- 
wise thus,  Crcesus  Halin  /  penetrans,  magnam  subvertet  opum  vim  :  or   104. 
thus,    Croesus  perdet  Halin,  trangressus  plurima  regtia,  Qy^c:  partlie 
through  confederacie,    whereby   they   knew  mens  errands  yer  they 
came,  and  partlie  by  cunning,  as  promising  victorie  upon  the  sacri- 
ficing of  some  person  of  such  account,  as  victorie  should  rather  be 
neglected,  than  the  murther  accomplished.     And  if  it  were,  yet  should    The  subtil- 
there  be  such  conditions  annexed  thereunto,  as   alwaies   remained    "eofora- 
unto  them  a  starting  hole,  and  matter  enough  to  cavill  upon;  as  that 
the  partie  sacrificed  must  be  a  virgin,  no  bastard,  &c.     Furthermore, 
of  two  things  onelie  proposed,  and  where  yea  or  naie  onelie  dooth 
answer  the  question,  it  is  an  even  laic,  that  an  idiot  shall  conjecture 
right.     So  as,  if  things  fell  out  contrarie,  the  fault  was  alwaies  in  the 
interpretor,  and  not  in  the  oracle  or  the  prophet.     But  what  mervell, 
(I  saie)  though  the  multitude  and  common  people  have  beene  abused 
herein;  since  lawiers,  philosophers,  physicians,  astronomers,  divines, 
generall    councels,   and  princes   have    with    great    negligence    and 
ignorance  been  deceived  and  seduced  hereby,  as  swallowing  up  and 
de/vouring  an  inveterate  opinion,  received  of  their  elders,  without  due    100. 
examination  of  the  circumstance  } 


io8  7Buoke.  TJie  discoverie 

Howbeit,  the  godlie  and  learned  fathers  (as  it  appeereth)  have 
alwaies  had  a  speciall  care  and  respect,  that  they  attributed  not  unto 
God  such  divelish  devises;  but  referred  them  to  him,  who  indeed  is 
the  inventer  and  author  thereof,  though  not  the  personall  executioner, 
in  maner  and  forme  as  they  supposed  :  so  as  the  matter  of  faith  was 
not  thereby  by  them  impeached.  But  who  can  assure  himselfe  not  to 
John.  20, 9.  be  deceived  in  matters  concerning  spirits,  when  the  apostles  them- 

selves were  so  far  from  knowing  them,  as  even  after  the  resurrection 
of  Christ,  having  heard  him  preach  and  expound  the  scriptures,  all 
his  life  time,  they  shewed  themselves  not  onelie  ignorant  therein,  but 
also  to  have  misconceived  thereof?  Did  not  the  apostle  Tlionias 
thinke  that  Christ  himselfe  had  beene  a  spirit;  until  Christ  told  him 
plainelie,  that  a  spirit  was  no  such  creature,  as  had  flesh  and  bones, 
the  vvhicii  (he  said)  Tlioinas  xm^\  see  to  be  in  him  .''  And  for  the 
further  certifieng  and  satisfieng  of  his  mind,  he  commended  unto  him 
his  hands  to  be  scene,  and  his  sides  to  be  felt.  Thomas,  if  the 
answer  be  true  that  some  make  hereunto,  to  wit :  that  spirits  take 
^35-  formes  and  /  shapes  of  bodies  at  their  pleasure,  might  have  answered 
Christ,  and  remaining  unsatisfied  might  have  said  ;  Oh  sir,  what  do 
you  tell  me  that  spirits  have  no  flesh  and  bones  ?  Why  they  can 
take  shapes  and  formes,  and  so  perchance  have  you  doone.  Which 
argument  all  the  witchmongers  in  the  world  shall  never  be  able  to 
answere. 

Some  of  them  that  mainteine  the  creation,  the  transformation,  the 
transportation,  and  transubstantiation  of  witches,  object  that  spirits  are 
not  palpable,  though  visible,  and  answer  the  place  by  me  before  cited: 
so  as  the  feeling  and  not  the  seeing  should  satisfie  Thomas.  But 
he  that  shall  well  weigh  the  text  and  the  circumstances  thereof,  shall 
perceive,  that  the  fault  of  Thomas  his  incredulitie  was  secondlie 
bewraied,  and  condemned,  in  that  he  would  not  trust  his  owne  eies, 
nor  the  view  taken  by  his  fellow  apostles,  who  might  have  beene  thought 
too  credulous  in  this  case,  if  spirits  could  take  shapes  at  their  pleasure. 

John.  20,  jg.  Jesus  saith  to  him;  Bicause  thou  hast  scene  (and  not,  bicause  thou 

hast  felt)  thou  beleevest.  Item  he  saith;  Blessed  are  they  that 
beleeve  and  see  not  (and  not,  they  that  beleeve  and  feele  not.) 
Whereby  he  noteth  that  our  corporall  eies  may  discerne  betwixt  a 
spirit  and  a  naturall  bodie;  reprooving  him,  bicause  he  so  much 
relied  upon  his  externall  senses,  in  cases  where  faith  should  have 
prevailed;  &  here,  in  a  matter  of  faith  revealed  in  the  word,  would 
not  credit  the  miracle  which  was  exhibited  unto  him  in  most  naturall 
and  sensible  sort. 

r.mst./oi.bz.  Howbeit,   Erastus   saith,   and    so    dooth    Hyperius,    Hemingius, 

Da)i(eus,  M.  Mai-  Bodiii,  &^c:  that  evill  spirits  jeate,  dj'inke,  and  keepe 


of  Witchcraft. 


Chap.  5. 


109 


companie  with  men,  and  that  they  can  take  palpable  formes  of  bodies, 

producing    examples    thereof,   to   wit:    Spectrton    Germanicum   seu 

Augiistatium,  and  the  angell  whose  feet  Lot  washed  ;    as    though 

bicause  God  can  indue  his  messengers  with  bodies  at  his  pleasure, 

therefore  the  divell  and  everie  spirit  can  doo  the  like.     How  the 

eleven  apostles  were  in  this  case  deceived,  appeareth  in  Luke.  24.  and    vj^J^'^i^'f^^^ 

in  Mark.  16.  as  also  in  Matth.   14.  where  the  apostles  and  /  disciples    Mat.  14, 16.  lOl. 

were  all  deceived,  taking  Christ  to  be  a  spirit,  when  he  walked  on  the 

sea.     And  why  might  they  not  be  deceived  herein,  as  well  as  in  that 

they  thought  Christ  had  spoken  of  a  temporall  kingdome,  when  he 

preached  of  the  kingdome  of  hea/ven .''     Which  thing  they  also  much    Matth.  :;o.  136. 

misconceived;    as    likewise  when  he  did  bid  them   beware   of  the    Matt.  16,  n. 

leven  of  the  Pharisies,  they  understood  that  he  spake  of  materiall 

bread. 


The   fift    Chapter. 

Why  Apollo  was  called  Pytho  ivhereof  those  witches  were  called 
Pythonists  :  Gregorie  his  letter  to  the  divell. 

|UT  to  returne  to  our  oracle  of  Apollo  at  Dclphos,  who 
was  called  Pytho,  for  that  Apollo  slue  a  serpent  so  called, 
whereof  the  Pythonists  take  their  name  :  I  praie  you  con- 
sider well  of  this  tale,  which  I  will  trulie  rehearse  out  of 
the  ecclesiasticall  historic,  written  by  Eusebius^  wherein  you  shall  see 
the  absurditie  of  the  opinion,  the  cousenage  of  these  oraclers,  and  the 
deceived  mind  or  vaine  opinion  of  so  great  a  doctor  bewraied  and 
deciphered  altogither  as  followeth. 

Gregorie  Neoccesariensis  in  his  jornie  and  waie  to  passe  over  the 
Alpes,  came  to  the  temple  of  Apollo  :  where  Apollos  priest  living 
richlie  upon  the  revenues  and  benefit  proceeding  from  that  idoU,  did 
give  great  intertainement  unto  Gregorie,  and  made  him  good  cheare. 
But  after  Gregorie  was  gone,  Apollo  waxed  dumbe,  so  as  the  priests 
gaines  decaied:  for  the  idoll  growing  into  contempt,  the  pilgrimage 
ceased.  The  spirit  taking  compassion  upon  the  priests  case,  and  upon 
his  greefe  of  mind  in  this  behalfe,  appeared  unto  him,  and  told  him 
flatlie,  that  his  late  ghest  Gregorie  was  the  cause  of  all  his  miserie. 
For  (saith  the  divell)  he  hath  banished  me,  so  that  I  cannot  returne 
without  a  speciall  licence  or  pasport  from  him.  It  was  no  need  to 
bid  the  priest  make  hast,  for  immediatlie  he  tooke  post  horsses,  and 
galloped  after  Gregorie,  till  at  length  he  overtooke  him,  and  then 
expostulated  with  him  for  this  discourtesie  profered  in  recompense  of 
his  good  cheare;  and  said,  that  if  he  would  not  be  so  good  unto  him, 
as  to  write  his  letter  to  the  divell  in  his  belialfe,  he  should  be  utterlie/ 


Euseb.  lib.  7. 
cap.  25. 


I  lO 


7.  Booke. 


The  discoverie 


Note  the 
cousenage 
of  oracles. 


7J7.  undone.  To  be  short,  his  importunitie  was  such,  that  he  obtained 
Gregorie  his  letter  to  the  divell,  who  wrote  unto  him  in  maner  and 
forme  following,  word  for  word :  Permitto  tibi  redire  in  locum  ttntm, 
&^  af^ere  qiicE  co7istievisti  \  which  is  in  English;  I  am  content  thou 
returne  into  thy  place,  and  doo  as  thou  wast  woont.  Immediatlie 
upon  the  receipt  of  this  letter,  the  idoll  spake  as  before.  And  here 
is  to  be  noted,  that  as  well  in  this,  as  in  the  execution  of  all  their 
other  oracles  and  cousenages,  the  answers  were  never  given  Ex  tem- 
pore, or  in  that  daie  wherein  the  question  was  demanded,  because 
forsooth  they  expected  a  vision  (as  they  said)  to  be  given  the  night 
following,  whereby  the  cousenage  might  the  more  easilie  be  wrought./ 


102. 


Zach.  10. 


138. 


IV.  Lambert 
in  titulo  Box- 
ley. 


The   sixt    Chapter. 

Apollo,  who  was  called  Pytho,  coj>ipared  to  the  Rood  of  grace : 
Gregories  letter  to  the  divell  confuted. 

HAT  need  manie  words  to  confute  this  fable?  For  if 
Gregorie  had  beene  an  honest  man,  he  would  never  have 
willinglie  permitted,  that  the  people  should  have  beene 
further  cousened  with  such  a  lieng  spirit:  or  if  he  had 
beene  halfe  so  holie  as  Eusebitis  maketh  him,  he  would  not  have  con- 
sented or  yeelded  to  so  lewd  a  request  of  the  priest,  nor  have  written 
such  an  impious  letter,  no  not  though  good  might  have  come  thereof. 
And  therefore  as  well  by  the  impossibilitie  and  follie  conteined  therein, 
as  of  the  impietie  (whereof  I  dare  excuse  Gregorie)  you  male  perceive  it 
to  be  a  lie.  Me  thinks  they  which  still  mainteine  that  the  divell  made 
answer  in  the  idoll  oi  Apollo,  &c;  maie  have  sufficient  persuasion  to 
revoke  their  erronious  opinions:  in  that  it  appeareth  in  record,  that 
such  men  as  were  skilfull  in  augurie,  did  take  upon  them  to  give 
oracles  at  Delphos,  in  the  place  of  Apollo  :  of  which  number  Tisanius 
the  Sonne  of  ^;z/z^r/;«j  was  one.  But  vaine  is  the  answer  of  idols. 
Our  Rood  of  grace,  with  the  helpe  of  little  S.  Rtiniball,  was  not 
inferior  to  the  idoll  of  Apollo  :  for  these  could  /  not  onlie  worke 
externall  miracles,  but  manifest  the  internall  thoughts  of  the  hart,  I 
beleeve  with  more  livelie  shew,  both  of  humanitieand  also  of  divinitie, 
than  the  other.  As  if  you  read  M.  Lamberts  booke  of  the  peram- 
bulation oi  Kent,  it  shall  partlie  appeare.  But  if  you  talke  with  them 
that  have  beene  beholders  thereof,  you  will  be  satisfied  herein.  And 
yet  in  the  blind  time  of  poperie,  no  man  might  (under  paine  of 
damnation)  nor  without  danger  of  death,  suspect  the  fraud.  Naie, 
what  papists  will  yet  confesse  they  were  idols,  though  the  wiers  that 
made  their  eies  gogle,  the  pins  that  fastened  them  to  the  postes  to 


of  Witchcraft.  chap.  s.  1 1 1 

make  them  seeme  heavie,  were  seene  and  burnt  together  with  the 
images  themselves,  the  knaverie  of  the  priests  bewraied,  and  everie 
circumstance  thereof  detected  and  manifested  ? 


The   seventh    Chapter. 

How  diverse  great  clarkes  ajid  good  authors  have  beene  abused  in 
this  matter  of  spirits  through  false  reports,  and  by  meanes  of 
their  credulitie  have  published  lies,  which  are  confuted  by  Aris- 
totle and  the  scriptures. 

|LUTARCH,  Livie,  and  Valerius  Maximus,  with  manie 
other  grave  authors,  being  abused  with  falfe  reports, 
write  that  in  times  past  beasts  spake,  and  that  images 
could  have  spoken  and  wept,  and  did  let  fall  drops  of 
blood,  yea  and  could  walk  from  place  to  place:  which  they/  sale  was  103. 
doone  by  procuration  of  spirits.  But  I  rather  thinke  with  Aristotle, 
that  it  was  brought  to  passe  Hominum  fir=  sacerdotum  deceptionibus, 
to  wit:  by  the  cousening  art  of  craftie  knaves  and  priests.  And  there- 
fore let  us  follow  Esaies  advise,  who  saith;  When  they  shall  sale  unto  Esai.  8,  19. 
you,  Enquire  of  them  that  have  a  spirit  of  divination,  and  at  the  sooth- 
saiers,  which  whisper  and  mumble  in  your  eares  to  deceive  you,  &c: 
enquire  at  your  owne  God,  &c.  And  so  let  us  doo.  And  here  you 
see  they  are  such  as  runne  into  corners,  and  cousen  the  people  with 
lies,  &c.  For  if  they  could  doo  as  they  saie,  they  could  not  aptlie  be 
called  Hers,  /  neither  need  they  go  into  corners  to  whisper,  &c.  /j.p 

The   eight    Chapter. 

Of  the  witch  of  Endor,  and  whether  she  accomplished  the  raising  of 
Samuel  truelie,  or  by  deceipt :  the  opinion  of  some  divines  here- 
upon. 

[HE  woman  of  Endor  is  comprised  under  this  word  Ob 
for  she  is  called  Pythonissa.  It  is  written  in  2.  Sam.  cap.  2.  Sam.  :8. 
28.  that  she  raised  up  Samuel  from  death,  and  the  other 
words  of  the  text  are  stronglie  placed,  to  inforce  his  verie 
resurrection.  The  mind  and  opinion  of  Jesus  Syrach  evidentlie 
appeareth  to  be,  that  Samuel  in  person  was  raised  out  from  his 
grave,  as  if  you  read  Eccl.  46.  19,  20.  you  shall  plainlie  perceive. 
Howbeit  he  disputeth  not  there,  whether  the  storie  be  true  or  false, 
but  onlie  citeth  certaine  verses  of  the  i.  booke  of  Samuel  cap.  18. 
simplie,  according  to  the  letter,  persuading  maners  and  the  imitation 


I  12 


7.  Rooke. 


The  discoverie 


Sap  3. 
Ps.  92.  &  97. 
Chrysost.  ho- 
rn Hi  a.  21,  z« 

Matth. 


140. 


August,  lib. 
qua:,  vet.  et  104. 
novi  tcstam. 
qucest.  27. 
Item,  part.  2. 
cap.  26. 
Item,  quis.  5. 
«^<;  mi  ruin 
ad  Sitnpli- 
cian.  lib.  2.  93 
ad  Dulciti- 
um.  quce.  6. 
Item.  lib.  2. 
de  doct.  cltri. 


Deut.  18, 
Exodus.  20. 


of  our  vertuous  predecessors,  and  repeating  the  examples  of  diverse 
excellent  men-  namelie  of  Samuel:  even  as  the  text  it  selfe  urgeth 
the  matter,  according  to  the  deceived  mind  and  imagination  of  Saule, 
and  his  servants.  And  therefore  in  truth,  Sirach  spake  there  accord- 
ing to  the  opinion  oi  Saule.,  which  so  supposed,  otherwise  it  is  neither 
heresie  nor  treason  to  saie  he  was  deceived. 

He  that  weigheth  well  that  place,  and  looketh  into  it  advisedlie, 
shall  see  that  Sainifel  was  not  raised  from  the  dead;  but  that  it  was  an 
illusion  or  cousenage  practised  by  the  witch.  For  the  soules  of  the 
righteous  are  in  the  hands  of  God:  according  to  that  which  Chrysos- 
tonie  saith;  Soules  are  in  a  certeine  place  expecting  judgement,  and 
cannot  remove  from  thence.  Neither  is  it  Gods  will,  that  the  living 
should  be  taught  by  the  dead.  Which  things  are  confirmed  and 
approved  by  the  example  oi  Lazarus  and  Dives  :  where  it  appeareth 
according  to  Detit.  i8.  that  he  will  not  have  the  living  taught  by  the 
dead,  but  will  have  us  sticke  to  his  word,  wherein  his  will  and  testa- 
ment is  declared.  In  deed  /  Lyra  and  Dionyshis  incline  greatlie  to  the 
letter.  And  Lyra  saith, that  as  when  Balaam  would  have  raised  a  divell, 
God  interposed  himselfe:  so  did  he  in  this  case  bring  up  Samiiell, 
when  the  witch  would  have  raised  hir  divell.  Which  is  a  probable 
interpretation.  But  yet  they  dare  not  stand  to  that  opinion,  least  they 
should  impeach  S.  Aiigustines  credit,  who  (they  confesse)  remained  in 
judgement  and  opinion  (without  contradiction  of  the  church)  /  that 
Saimtell  was  not  raised.  For  he  saith  directlie,  that  6"a;«z^^// himselfe 
was  not  called  up.  And  indeed,  if  he  were  raised,  it  was  either  wil- 
linglie,  or  perforce:  if  it  were  willinglie,  his  sinne  had  beene  equall 
with  the  witches. 

And  Peter  Martyr  (me  thinks)  saith  more  to  the  purpose,  in  these 
words,  to  wit:  This  must  have  beene  doone  by  Gods  good  will,  or 
perforce  of  art  magicke:  it  could  not  be  doone  by  his  good  will, 
bicause  he  forbad  it  ;  nor  by  art,  bicause  witches  have  no  power  over 
the  godlie.  Where  it  is  answered  by  some,  that  the  commandement 
was  onlie  to  prohibit  the  Jewes  to  aske  counsell  of  the  dead,  and  so 
no  fault  in  Saimtell  to  give  counsell.     We  may  as  well  excuse  our 

neighbours  wife,  for  consenting  to  our  filthie  desires,  bicause 
it  is  onlie  written  in  the  decalog  ;  Thou  shalt  not  desire 
thy  neighbours  wife.  But  indeed  6"a;;/?^^?// was  direct- 
lie  forbidden  to  answer  Saule  before  he  died: 
and  therefore  it  was  not  likelie  that 
God  would  appoint  him,  when 
he  was  dead,  to 
doo  it. 


of  Witchcraft.  chap.  9.  1 1 


The    ninth    Chapter. 

That  Samuel  was  7iot  raised  indeed,  and  how  Rodin  and  all 
papists  dote  herein^  and  that  soules  cannot  be  raised  by  witch- 
craft. 

URTHERMORE,  it  is  not  likelie  that  God  would  answer 
Saule  by  dead  Samuell,  when  he  would  not  answer  him 
by  living  Samuell :  and  most  unlikelie  of  all,  that  God 
would  answer  him  by  a  divell,  that  denied  to  doo  it  by  a 
prophet.  That  he  was  not  brought  up  perforce,  the  whole  course  of 
the  scripture  witnesseth,  and/  prooveth  ;  as  also  our  owne  reason  may  141. 
give  us  to  understand.  For  what  quiet  rest  could  the  soules  of  the 
elect  enjoy  or  possesse  in  Abrahatns  bosome,  if  they  were  to  be 
plucked  from  thence  at  a  witches  call  and  commandement  ?  But  so 
should  the  divell  have  power  in  heaven,  where  he  is  unworthie  to 
have  anie  place  himselfe,  and  therefore  unmeete  to  command  others. 

Manie  other  of  the  fathers  are  flatlie  against  the  raising  up  of 
Satmeell :  namelie,  Tertullian  in  his  bookeZ?^  anima,/iistine  Martyr 
In  explications,  qua:.  25.  Rabamis  In  epistolis  ad  Bonas.  Abat,  Origen 
In  historia  de  Bileanio,  &^c.     Some  other  dote  exceedinglie  herein, 
as  namelie  Bodin,  and  all  the  papists  in  generall  :  also  Rabbi  Sedias 
Haias,  &  also  all  the  Hebrues,  saving  7?.  David  Kimhi,  which  is  the 
best  writer  of  all  the  Rabbins  :  though  never  a  good  of  them  all.     But 
Bodin,  in  maintenance  therof,  falleth  into  manie  absurdities,  prooving   %  Bod.  lib.  de 
by  the  small  faults  that  Saule  had  committed,  that  he  was  an  elect  :    ^'^"^'  ^'  '^"'^'  ^* 
for  the  greatest  matter  (saith  he)  laid  unto  his  charge,  is  the  reserving 
of  the  Amalekits  cattell,  &c.     He  was  an  elect,  &c  :  confiiming  his    i.  Samu.  28, 
opinion  with  manie  ridiculous  fables,  &  with  this  argument,  to  wit  : 
His  fault  was  too  little  to  deserve  damnation  ;  for  Paule  would  not    i.  Cor.  5. 
have  the  incestuous  man  punished  too  sore,  that  his  soule  might  be    j.  Martyr  in 
saved.    Justine  Martyr  in  another  place  was  not  onlie  deceived  in  the    coiioquio 
actuall  raising  up  of  Samuels  soule,  but  affirmed  that  all  the  soules  of   nTjiidL^''^' 
the  prophets  and  just  men  are  subject  to  the  power  of  witches./     And    105. 
yet  were  the  Heathen  much  more  fond  herein,  who   (as  Lactantius   Lact.  lib.  7. 
affirmeth)  boasted  that  they  could  call  up  the  soules  of  the  dead,  and    '^'^^'  '•''■ 
yet  did  thinke  that  their  soules  died  with  their  bodies.     Whereby  is 
to  be  seene,  how  alwaies  the  world  hath  beene  abused  in  the  matters 
of  witchcraft  &  conjuration.     The  Necromancers    affirme,  that   the 
spirit  of  anie  man  may  be  called  up,  or  recalled   (as  they  terme  it) 
before  one  yeare  be  past  after  their  departure  from  the  bodie.    Which 
C.  Agrippa  in  his  booke  De  occulta  philosophia  saith,  may  be  doone 

Q 


114 


Booke. 


The  discoverie 


Jud, 


by  certeine  naturall  forces  and  bonds.  And  therefore  corpses  in  times 
past  were  accompanied  and  watched  with  lights,  sprinkled  with  holie 
water,  perfumed  with  incense,  and  purged  with  praier  all  the  while 
they  were  above  grcimd  :  otherwise  the  serpent  (as  the  Maisters  of 
the  Hebrues  saie)  woula  levoure  them,  as  the  food  appointed  to  him 

142.  by  God  :  Gen.  3.  alled/ging  also  this  place  ;  We  shall  not  all  sleepe, 
but  we  shall  be  changed,  bicause  manie  shall  remaine  for  perpetuall 
meate  to  the  serpent  :  whereupon  riseth  the  contention  betweene  him 

'■  and  Michael/,  concerning  the  bodie  of  Moses ;  wherein  scripture  is 

alledged.  I  confesse  that  Augustine,  and  the  residue  of  the  doctors, 
that  denie  the  raising  of  Sainuell,  conclude,  that  the  divell  was  fetcht 
up  in  his  likenesse  :  from  whose  opinions  (with  reverence)  I  hope  I 
may  dissent. 


Pompanaci- 
7is  lib.  de  in- 
eant-  cap.  2. 


The    tenth    Chapter. 

That  neither  the  divell  nor  Samtiell  was  raised,  hit  that  it  ivas  a 
nieere  consenage,  accordijig  to  the  guise  of  our  Pythonists. 

JGAINE,  if  the  divell  appeared,  and  not  Samuell :  whie  is 
it  said  in  Eccle.  that  he  slept  ?  for  the  divell  neither 
sleepeth  nor  dieth.  But  in  truth  we  may  gather,  that  it 
was  neither  the  divell  in  person,  nor  Samuell :  but  a 
circumstance  is  here  described,  according  to  the  deceived  opinion  and 
imagination  of  Saule.  Howbeit  Atigustitie  saith,  that  both  these 
sides  may  easilie  be  defended.  But  we  shall  not  need  to  fetch  an 
exposition  so  farre  off :  for  indeed  (me  thinkes)  it  is  Longe  petita  ; 
nor  to  descend  so  lowe  as  hell,  to  fetch  up  a  divell  to  expound  this 
place.  For  it  is  ridiculous  (as  Pompanacitis  saith)  to  leave  manifest 
things,  and  such  as  by  naturall  reason  may  be  prooved,  to  seeke 
unknowne  things,  which  by  no  likeliehood  can  be  conceived,  nor  tried 
by  anie  rule  of  reason.  But  in  so  much  as  we  have  libertie  by  S. 
Atigustines  rule,  in  such  places  of  scripture  as  seeme  to  conteine 
either  contrarietie  or  absurditie,  to  varie  from  the  letter,  and  to  make 
a  godlie  construction  agreeable  to  the  word  ;  let  us  confesse  that 
Samuell  was  not  raised  (for  that  were  repugnant  to  the  word)  and  see 
whether  this  illusion  may  not  be  contrived  by  the  art  and  cunning  of 
the  woman,  without  anie  of  these  supernaturall  devices  :  for  I  could 
14J.  cite  a  hundred  papisticall  and  cousening  practises,  as/  difficult  as  this, 
and  as  cleanlie  handled.  And  it  is  to  be  surelie  thought,  if  it  had 
beene  a  divell,  the  text  would  have  noted  it  in  some  place  of  the  storie: 
as  it  dooth  not.  But  Bodin  helpeth  me  exceedinglie  in  this  point, 
,106.    wherein  he  for  saketh  (he  saith)  Aiignstine,  Tertullian.  and  D.  Kimhi 


of  Witchcraft.  chip.  n.  115 

himselfe,  who  sale  it  was  the  divell  that  was  raised  up  :  which  (saith    j.  Bod.  Ub.  de 
Bodin)  could  not  be  ;  for  that  in  the  same  communication  betweene   '^^'"" ""  '"'^'  '• 
Sauk  and  Samteell,  the  name  of  Jehovah  is  five  times  repeated,  of 
which  name  the  divell  cannot  abide  the  hearing. 


The   eleventh    Chapter. 

The  objection  of  ihe  ivitclunojigers  concerning  this  place  fullie 
answered^  and  what  circutnstances  are  to  be  considered  for  the 
understanding  of  this  storie,  which  is  plainelie  opened  from  the 
beginning  of  the  28.  chap,  of  the  i.  Samuel,  to  the  12.  verse. 

HERE  such  a  supernaturall  miracle  is  wrought,  no  doubt    P-  Martyr 
it  is  a  testimonie  of  truth  ;  as  Peter  Martyr  affirmeth.    /"  'ianuiL ' 
And  in  this  case  it  should  have  beene  a  witnesse  of  lies  :    ''"''•  9- 
for  (saith  he)  a  matter  of  such  weight  cannot  be  attributed 
unto  the  divell,  but  it  is  the  mightie  power  of  God  that  dooth  accom- 
plish it.     And  if  it  laic  in  a  witches  power  to  call  up  a  divell,  yet  it 
lieth  not  in  a  witches  power  to  worke  such  miracles  :  for  God  will  not    isaj.  42. 

,      ,       .  .  rr-  1  1     1  •         1  ■•  Sam.  28. 

give  his  power  and  glorie  to  ame  creature.  1  o  understand  this  place, 
we  must  diligentlie  examine  the  circumstance  thereof  It  was  well 
knovvne  that  Saule,  before  he  resorted  to  the  witch,  was  in  despaire  of 
the  mercies  and  goodnes  of  God  ;  partlie  for  that  Saniucll  told  him 
long  before,  that  he  should  be  overthrowne,  and  David  should  have 
his  place  ;  and  partlie  bicause  God  before  had  refused  to  answer  him, 
either  by  Samucll  when  he  lived,  or  by  anie  other  prophet,  or  by 
Urim  or  Thumim,  &c.  And  if  you  desire  to  see  this  matter  dis- 
cussed, turne  to  the  first  oi  Samteell,  the  28.  chapter,  and  conferre  my 
words  therewith./ 

Saule  seeing  the  host  of  the  Philistines  come  upon  him  (which  thing  144. 
could  not  be  unknown  to  all  the  people)  fainted,  bicause  he  sawe 
their  strength,  and  his  owne  weaknesse,  and  speciallie  that  he  was 
forsaken  :  so  as  being  now  straught  of  mind,  desperate,  and  a  verie 
foole,  he  goeth  to  certeine  of  his  servants,  that  sawe  in  what  taking  i.  Sam.  28, 7. 
he  was,  and  asked  them  for  a  woman  that  had  a  familiar  spirit,  and 
they  told  him  by  and  by  that  there  dwelt  one  at  Endor.  By  the  waie 
you  shall  understand,  that  both  Saule  and  his  servants  ment  such  a  one 
as  could  by  hir  spirit  raise  up  Samuell,  or  any  other  that  was  dead  and 
buried.  Wherein  you  see  they  were  deceived,  though  it  were  true,  that 
she  tooke  upon  hir  so  to  doo.  To  what  use  then  served  hir  familiar 
spirit,  which  you  conceive  she  had,  bicause  Saules  servants  said  so .'' 
Surelie,  as  they  were  deceived  and  abused  in  part,  so  doubtlesse  were 
they  in  the  rest.  For  to  what  purpose  (I  sale)  should  hir  familiar  serve,    familiar. 


1 1 6  7-  Booke.  The  discoverie 

if  not  for  such  intents  as  they  reported,  and  she  undertooke  ?  I  thinke 
you  will  grant  that  Sanies  men  never  sawe  hir  familiar  :  for  I  never 
heard  any  yet  of  credit  saie,  that  he  was  so  much  in  the  witches  favour, 
as  to  see  hir  divell  ;  although  indeed  we  read  among  the  popish  trum- 
perie,  that  S.  Cicilie  had  an  angell  to  hir  familiar,  and  that  she  could 
shew  him  to  whom  she  would,  and  that  she  might  aske  and  have  what 
107.  she  or  hir/  friend  list  :  as  appeareth  in  the  lesson  read  in  the  popish 
church  on  saint  Cicilies  dale.  Well,  I  perceive  the  woman  of  Endors 
spirit  was  a  counterfeit,  and  kept  belike  in  hir  closet  at  Etidor,  or  in 
the  bottle,  with  mother  Alices  divell  at  IVestwell,  and  are  now 
bewraied  and  fled  togither  to  Limbo palrjun,  &^c.  And  though  Saule 
were  bewitched  and  blinded  in  the  matter  ;  yet  doubtlesse  a  wise 
man  wold  have  perchance  espied  her  knaverie.      Me  thinks  Sanle 

D.  Burcot,  was  brought  to  this  witch,  much  after  the  maner  that  doctor  Bnrcot 

was  brought  to  Feats,  who  sold  maister  Doctor  a  familiar,  wherby 
he  thought  to  have  wrought  miracles,  or  rather  to  have  gained  good 
store  of  monie.  This  fellowe  by  the  name  oi  Feats  was  a  jugler,  by 
the  name  oi  Hilles  a  witch  or  conjurer,  everie  waie  a  cousener  :  his 
qualities  and  feats  were  to  me  and  manie  other  well  knowne 
and  detected.  And  yet  the  opinion  conceived  of  him  was  most 
strange  and  woonderfuU  ;  even  with  such  and  in  such  cases,  as  it 
greeveth  me  to  thinke  of;  speciallie  bicause  his  knaverie  and 
^45-    cou/senage   reached   to  the  shedding  of  innocent   bloud.     But  now 

I.  Sam.  28,  8  forsooth  Satile  covereth  himselfe  with  a  net  ;  and  bicause  he  would 
not  be  knowne,  he  put  on  other  garments.     But  to  bring  that  matter 

I.  Sa  10, 23.  to  passe,  he  must  have  beene  cut  shorter  by  the  head  and  shoulders, 

for  by  so  much  he  was  higher  than  any  of  the  people.  And  therfore 
whatsoever  face  the  craftie  quene  did  set  upon  it,  she  knew  him  well 
enough.  And  for  further  proofe  thereof,  you  may  understand,  that 
the  princes  of  the  Jewes  were  much  conversant  with  the  people.    And 

Ibiriem.  it  appccrcth  manifestlie,  that  Saule  dwelt  verie  neere  to  Endor,  so  as 

she  should  the  rather  knowe  him  ;  for  in  the  evening  he  went  from 
his  lodging  unto  hir  house  :  neither  should  it  seeme  that  she  was 
gone  to  bed  when  he  came.  But  bicause  that  may  be  uncerteine,  you 
may  see  in  the  processe  of  the  text,  that  in  a  peece  of  the  night  he 
went  from  his  house  to  hirs,  and  with  much  adoo  intreated  her  to 
consent  to  his  request.  She  finished  hir  conjuration,  so  as  both 
Saules  part,  the  witches  part,  and  also  Samuels  part  was  plaied  :  and 
after  the  solemnization  therof,  a  calfe  was  killed,  a  batch  of  bread 
baked,  and  a  supper  made  readie  and  eaten  up  ;  and  after  all  this,  he 
went  home  the  same  night  :  and  had  need  so  to  doo,  for  he  had  some 
businesse  the  next  daie.  By  these  and  manie  other  circumstances  it 
may  bee  gathered,  that  she  dissembled,  in  saieng  she  knew  him  not, 


of  Witchcraft. 


Chap.  12. 


117 


and  consequentlie  counterfaited,  and  made  a  foole  of  him  in  all  the 
rest. 

It  appeereth  there,  that  he,  with  a  couple  of  his  men,  went  to  liir   ibidem, 
by  night,  and  said  ;  Conjecture  unto  me  by  thy  familiar  spirit,  and 
bring  me  up  whom   I   shall  name  unto  thee.     The  godlie  learned 
knowe  that  this  was  not  in  the  power  of  the  witch  of  Endor,  but  in  the 
God  of  heaven  onelie  to  accomplish.     Howbeit,  Saicle  was  bewitched 
so  to  suppose  :  and  yet  is  he  more  simple  that  will  be  overtaken  with 
the  devises  of  our  old  witches,  which  are  produced  to  resemble  hir. 
And  why  should  we  thinke,  that  GOD  would  rather  permit  the  witch  to 
raise  Saintiel,  than  that  Dives  could  obteine  Lazarus  to  come  out  of 
Ab7'ahanis  bosome,  upon  more  likelie  and  more  reasonable  condi- 
tions.-'    Well  now  dooth  this  strumpet  (according  to  the  guise  of  our 
cousening  witches   and  conjurers)    make   the   matter   strange    unto 
Smih\  saieng  that  he  came  to  take  hir  in  a  snare,  &c./     But  witches    i- Sam.  28,9. 108. 
seldome  make/  this  objection,  saving  when  they  mistrust  that  he  which   14^- 
commeth  to  them  will  espie  their  jugling  :  for  otherwise,  where  the 
witchmonger  is  simple  and  easie  to  be  abused,  the  witch  will  be  as 
easie  to  be  intreated,  and  nothing  dangerous  of  hir  cunning  ;  as  you 
see  this  witch  was  soone  persuaded  (notwithstanding  that  objection) 
bicause  she  perceived  and  sawe  that  Saule  was  afifraid  and  out  of  his 
wits.      And  therfore  she  said  unto  him;   Whom  shall  I  raise  up?    i.  Sa.  28.  12. 
As  though  she  could  have  brought  unto  him  Abraham,  Isaac,  or 
Jacob  ;  who  cannot  heare  us,  therefore  cannot  rise  at  our  call.     For 
it  is  written  ;  Looke  thou  downe  from  heaven  and  behold  us,  &c  :  as    isa.  63, 15. 16 
for  Abraham  he  is  ignorant  of  us,  and  Israel  knovveth  us  not. 


The    twelfe    Chapter. 


The  12.  13.  (Sr»  14.  verses  of  i.  Samuel  28.  expounded :  ivherin  is 
shewed  that  Saule  was  cousened  and  abused  by  the  witch,  and 
that  Samuel  was  not  raised,  is  prooved  by  the  witches  owne  talke. 

IjHE  manner  and  circumstance  of  their  communication,  or 
of  hir  conjuration,  is  not  verbatim  set  downe  and  ex- 
pressed  in   the   text  ;    but   the    effect    thereof   breeflie 
touched  :  yet  will  I  shew  you  the  common  order  of  their 
conjuration,  and  speciallie  of  hirs  at  this  time  used.     When  Saule   The  maner 
had  told  hir,  that  he  would  have  Samuel  brought  up  to  him,  she   of  Endors 
departed  from  his  presence  into  hir  closet,  where  doubtles  she  had    '^^  g^'^^j'"^ 
hir  familiar ;  to  wit,  some  lewd  craftie  preest,  and  made  Saule  stand 
at  the  doore  like  a  foole  (as  it  were  with  his  finger  in  a  hole)  to  heare 
the  cousening  answers,  but  not  to  see  the  cousening  handling  thereof, 


1 1 8  7  Booke.  The  discoverie 

and  the  couterfetting  of  the  matter.  And  so  goeth  she  to  worke,  using 
ordinarie  words  of  conjuration,  of  which  there  are  sundrie  varieties 
and  formes  (whereof  I  shall  have  occasion  to  repeat  some  in  another 
place)  as  you  see  the  juglers  (which  be  inferior  conjurors)  speake 
147-  certeine  strange  words  of  course  to  lead  awaie  the  eie  from  espi/eng 
the  maner  of  their  conveiance,  whilest  they  may  induce  the  mind  to 
conceive  and  suppose  that  he  dealeth  with  spirits  ;  saieng,  Hay, 
fortH7te  furie^  nunqj  credo,  passe,  passe,  when  come  you  sirra.  So 
belike  after  many  such  words  spoken,  she  saith  to  hir  selfe  ;  Lo  now 
the  matter  is  brought  to  passe,  for  I  see  woonderfull  things.     So  as 

I.  Sa.  28, 13.  Saule  hearing  these  words,  longed  to  knowe  all,  and  asked  hir  what 
she  sawe,  Whereby  you  may  know  that  Sajile  sawe  nothing,  but 
stood  without  like  a  mome,  whilest  she  plaied  hir  part  in  hir  closet  : 

1.  Sa.  :8, 21.  as  may  most  evidentlie  appeere  by  the  21.  verse  of  this  chapter  where 
it  is  said ;  Then  the  woman  came  out  unto  Saule.  Howbeit,  a  little 
before  she  cunninglie  counterfaited  that  she  sawe  Samuel,  and  thereby 
knewe  it  was  Saule  that  was  come  unto  hir.  Whereby  all  the  world 
may  perceive  the  cousening,  and  hir  dissimulation.  For  by  that 
which  hath  beene  before  said,  it  must  needs  be  that  she  knew  him. 
And  (I  praie  you)  why  should  she  not  have  suspected  aswell  him  to 
be  Saule  before,  when  in  expresse  words  he  required  hir  to  bring 
unto  him  Samuel,  as  now,  when  Sainnel  appeered  unto  hir .''  / 

i.Sa.28,  4.109.  Well,  to  the  question  before  proposed  by  Saule,  she  answereth  and 
lieth,  that  she  saw  angels  or  gods  ascending  up  out  of  the  earth. 
Then  proceedeth  she  with  her  inchanting  phrases  and  words  of 
course  :  so  as  thereby  Satcle  gathereth  and  supposeth  that  she  hath 
raised  a  man.  For  otherwise  his  question  dependeth  not  upon  any 
thing  before  spoken.  For  when  she  hath  said;  I  sawe  angels  ascend- 
ing, &c  :  the  next  word  he  saith  is  ;  What  fashion  is  he  of?  Which 
(I  saie)  hangeth  not  upon  hir  last  expressed  words.  And  to  this 
she  answered  not  directlie,  that  it  was  Samuel ;  but  that  it  was  an  old 
man  lapped  in  a  mantell  :  as  though  she  knew  not  him  that  was  the 
most  notorious  man  in  Israeli,  that  had  beene  her  neighbour  by  the 
space  of  manie  yeeres,  and  upon  whom  (while  he  lived)  everie  eie 
was  fixed,  and  whom  also  she  knew  within  lesse  than  a  quarter  of  an 
houre  before,  as  by  whose  meanes  also  she  came  acquainted  with 

I.  Sa.  28, 12.         Saule.     Read  the  text  and  see. 

But  she  describeth  his  personage,  and  the  apparell  which  he  did 
usuallie  weare  when  he  lived  :  which  if  they  were  both  buried  to- 
gither,  were  consumed  and  rotten,  or  devoured  with  wormes  before 
148.  that  time.  Belike  he  had  a  new  mantell  made  him  in  hea/ven  :  and 
yet  they  saie  Tailors  are  skantie  there,  for  that  their  consciences  are 
so  large  here.     In  this  countrie,  men  give  awaie  their  garments  when 


of  Witchcraft.  chap.  i^  119 

they  die  :  if  Satmeel  had  so  doone,  hee  could  not  have  borrowed  it 
againe  ;  for  of  likliehood  it  would  have  beene  worne  out  in  that  space, 
except  the  donee  had  beene  a  better  husband  than  I :  for  the  testator 
was  dead  (as  it  is  supposed)  two  yeares  before. 

The    xiii.    Chapter, 

The  residue  of  i.  SaJii.  28.  expounded :  ivherin  is  declared  how 
cunuinglie  this  witch  brought  Saide  resolutelie  to  beleeve  that  she 
raised  Samuel,  what  words  are  used  to  colour  the  cousenage,  and 
hotv  all  might  also  be  wrought  by  ventriloquie. 

||0W  commeth  in  Samuel  to  plaie  his  part  :  but  I  am  per- 
suaded it  was  performed  in  the  person  of  the  witch  hir 
selfe,  or  of  hir  confederate.  He  saith  to  Saule  ;  Why  i-  Sa.  28,  15. 
has  thou  disquieted  me,  to  bring  me  up  ?  As  though 
without  guile  or  packing  it  had  beene  Samuel  himselfe.  Saule  ibidem. 
answered  that  he  was  in  great  distresse  :  for  the  Philistines  made  warre 
upon  him.  Whereby  the  witch,  or  hir  confederate  priest  might  easilie 
conjecture  that  his  heart  failed,  and  direct  the  oracle  or  prophesie 
accordinglie  :  especiallie  understanding  by  his  present  talke,  and 
also  by  former  prophesies  and  dooings  that  were  past,  that  God  had 
forsaken  him,  and  that  his  people  were  declining  from  him.  For 
when  JonatJiaii  (a  little  before)  overthrew  the  Philistines,  being  thirtie 
thousand  chariots  and  six  thousand  horssemen  ;  Saule  could  not 
assemble  above  six  hundred  souldiers.  i.  Sa.  13, 15. 

Then   said    Samuel  (which  some  suppose   was  sathan,  and  as  I 
thinke  was  the  witch,  with  a  confederate  ;  for    what  need  so  farre 
fetches,  as  to  fetch  a  divell  supernaturallie    out    of  hell,  when  the 
illusion  may  be  here  by  natu  rail  meanes  deciphered  ?     And  if  you    110. 
note  the  words  well,  you  shall  perceive  the  phrase  not  to  come  out/ 
of  a  spirituall  mouth  of  a  divell,  but  from  a  lieng  corporall  toong  of  I4g. 
a  cousener,  that  careth  neither  for  God  nor  the  divell,  fro  whence 
issueth  such  advise  and  communication,  as  greatlie  disagreeth  from 
sathans  nature  and   purpose.     For  thus    (I   saie)    the    said    Samuel 
speaketh  :  Wherefore  dooest  thou  aske  me,  seeing  the  Lord  is  gone    i.  Sam.  28. 
from  thee,  and  is  thine  enemie.-'     Even  the  Lord  hath  doon  unto  him         '  '  ''^' 
as  he  spake  by  mine  hand:  for  the  Lord  will  rent  thy  kingdome  out    >•  Sa.  15, 28. 
of  thine  hand,  and  give  it  to  thy  neighbour  David,   bicause  thou 
obeiedst  not  the  voice  of  the  Lord,  &c.     This  (I  say)  is  no  phrase  of 
a  divell,  but  of  a  cousener,  which  knew  before   what  Samuel  had 
prophesied  concerning  Saules  destruction.     For  it  is  the  divels  con- 
dition,  to  allure  the  people   unto  wickednes,  and  not  in  this  sort  to 


1 20  7-  Booke.  The  discoverie 

admonish,  vvarne,  and  rebuke  them  for  evill.  And  the  popish  writers 
confes,  that  the  divell  would  have  beene  gone  at  the  first  naming  of 
God.  If  it  bee  said,  that  it  was  at  Gods  speciall  commandement  and 
will,  that  Saiiniel  or  the  divell  should  be  raised,  to  propound  this 
admonition,  to  the  profit  of  all  posteritie:  I  answer,  that  then  he 
would  rather  have  doone  it  by  some  of  his  living  prophets,  and  that 
sathan  had  not  beene  so  fit  an  instrument  for  that  purpose.  After 
this  falleth  the  witch  (I  would  saie  Samuel)  into  the  veine  of  prophe- 

1.  Sa  28, 17.  sieng,  and  speaketh  to  Sank  on  this  wise  ;  The  Lord  will  rent  thy 

'^'  kingdome  out  of  thine  hand,  and  give  it  to  thy   neighbor  David, 

bicause  thou  obeiedst  not  the  voice  of  the  Lord,  nor  executedst  his 
fierse  wrath  upon  the  Amalekites:  therefore  hath  the  Lord  doone  this 

19.  unto  thee  this  daie.     Moreover,  the  Lord  will  deliver  thee  into  the 

hands  of  the  Philistmes,  and  to  morrowe  shalt  thou  and  thy  sonnes  be 
with  me,  and  the  Lord  shall  give  the  host  of  Israel  into  the  hands  of 
the  Philtsiines.     What  could  Samuel  have  said  more  ? 

Me  thinks  the  divell  would  have  used  another  order,  encouraging 
Saule  rather  than  rebuking  him  for  his  evill.  The  divell  is  craftier 
than  to  leave  such  an  admonition  to  all  posterities,  as  should  be 
prejudicial!  unto  his  kingdome,  and  also  be  void  of  all  impietie.  But 
so  divine  a  sentence  maketh  much  for  the  maintenance  of  the  witches 
credit,  and  to  the  advancement  of  hir  gaines.  Howbeit,  concerning  the 
veritie  of  this  prophesie,  there  be  many  disputable  questions:  first, 
whether  the  battell  were  fought  the  next  daie;  secondlie,  whether  all 
750.  his  sonnes  were  kil/led  with  him;  item,  whether  they  went  to  heaven 
or  hell  togither,  as  being  with  Samuel,  they  must  be  in  heaven,  and 
being  with  sathan,  they  must  be  in  hell.  But  although  everie  part  of 
this  prophesie  were  false,  as  that  all  his  sonnes  were  not  slaine  {Ishbo- 
sheth  living  and  reigning  in  Israel  two  yeares  after  Saules  death)  and 
that  the  battell  was  not  on  the  morrow,  and  that  wicked  Saule,  after 

2.  Reg.  4.  that  he  had  killed  himselfe,  was  not  with  good  Samuel ;  yet  this  witch 

did  give  a  shrewd  gesse  to  the  sequele.     Which  whether  it  were  true 

or  false,  perteins  not  to  my  purpose  ;  and  therfore  I  will  omit  it.     But 

as  touching  the  opinion  of  them  that  saie  it  was  the  divell,  bicause 

that  such  things  came  to  passe  ;  I  would  faine  knowe  of  them   where 

they  learne  that  divels  foreknow   things  to  come.     If  they  saie  he 

gesseth  onelie  upon  probabilities,  the  witch  may  also  doo  the  like. 

Canon.  2(>.  But  here  I  may  not  forget  the  decrees,  which  conclude,  that  Samtiel 

'ZTmirMu}'        appeered  not  unto  Satde  ;    but  that  the  historiographer  set  foorth/ 

111.    Saules  mind  and  Samuels  estate,  and  certeine  things  which  were  said 

&  scene,  omitting  whether  they  were  true  or  false  :  and  further,  that 

it  were  a  great  offense  for  a  man  to  beleeve  the  bare  words  of  the 

storie.     And  if  this  exposition  like  you  not,   I  can  easilie  frame  my 


of  Witchcraft.  chap.  14.  121 

selfe  to  the  opinion  of  some  of  great  learning,  expounding  this  place, 
and  that  with  great  probabilitie,  in  this  sort;  to  wit,  that  this 
Pythotiist  being  Veiitriloqiia  ;  that  is,  Speaking  as  it  were  from  the 
bottome  of  hir  bellie,  did  cast  hir  selfe  into  a  transe,  and  so  abused 
Saule,  answering  to  Saiile  in  Samuels  name,  in  hir  counterfeit 
hollow  voice  :  as  the  wench  of  Westzuell  spake,  whose  historie  I  have 
rehearsed  before  at  large,  in  pag.  127  and  this  is  right  Veniriloquic.j 


Right  Ventrilo- 
quie. 


The  xiiii.  Chapter.  -O'a 

Opinions  of  some  learned  men.,  that  Samuel  was  indeed  raised,  not 
by  the  witches  art  or  power,  but  by  the  speciall  jniracle  of  God, 
that  there  are  no  such  visions  in  these  our  dales,  (&-»  that  our 
witches  cannot  doo  the  like. 

IAS  and  Sadaias  write,  that  when  the  woman  sawe  the 
miracle  indeed,  and  more  than  she  looked  for,  or  was 
woont  to  doo;  she  began  to  crie  out,  that  this  was  a 
vision  indeed,  and  a  true  one,  not  doone  by  hir  art,  but 
by  the  power  of  God.  Which  exposition  is  far  more  probable  than 
our  late  writers  judgements  hereupon,  and  agreeth  with  the  exposition 
of  diverse  good  divines.  Gelasius  saith,  it  was  the  verie  spirit  of 
Samiiel :  and  where  he  suffered  himself  to  be  worshipped,  it  was  but 
in  civill  salutation  and  courtesie;  and  that  God  did  interpose  Samuel,  ^-  y°,Yus* 
as  he  did  Elias  to  the  messenger  of  Ochosias,  when  he  sent  to  differ  here- 
Belzebub  the  god  of  Acharon.  And  here  is  to  be  noted,  that  the 
witchmongers  are  set  up  in  this  point:  for  the  papists  sale,  that  it 
cannot  be  a  divell,  bicause  Jehovah  is  thrise  or  five  times  named  in 
the  storie.  Upon  this  peece  of  scripture  arguments  are  daielie 
devised,  to  proove  and  mainteine  the  miraculous  actions  of  witch- 
craft, and  the  raising  of  the  dead  by  conjurations.  And  yet  if  it  were 
true,  that  Safnuel  himselfe  were  raised,  or  the  divell  in  his  likenesse; 
and  that  the  witch  of  Endor  by  hir  art  and  cunning  did  it,  &c:  it 
maketh  rather  to  the  disproofe  than  to  the  proofe  of  our  witches, 
which  can  neither  do  that  kind  of  miracle,  or  any  other,  in  any  such 
place  or  companie,  where  their  jugling  and  cousenage  may  be  seen 
and  laid  open.  And  I  challenge  them  all  (even  upon  the  adventure  A  bold,  dis- 
of  my  life)  to  shew  one  peece  of  a  miracle,  such  as  Christ  did  trulie,  flhWuii 
or  such  as  they  suppose  this  witch  did  diabolicallie,  be  it  not  with  challenge 
art  nor  confederacie,  whereby  some  colour  thereof  may  be  made  ; 
neither  are  there  any  such  visions  in  these  dales  shewed. 

Heretofore  God  did  send  his  visible  angels  to  men  :  but  now/  we    152 
heare  not  of  such  apparitions,  neither  are  they  necessarie.     Indeed  it 

R 


122 


7.  Bouke. 


The  discoverie 


[*  7is  read  ti%.'\ 

"  At  Can- 
turburie  by 
Kich.  Lee 
tsquire,  & 
others, 
anno.  1573. 
At  Rie  "by 
maister 
Gaymor  & 
others, 
anno.  1577. 


y.  Wier.  lib.  3 
caf.  8. 
Theodor. 
Bizantius. 
Lavat.  de 
sped,  is!  le- 
mur ib. 


Cardan,  de 
var.  rem VI 
Fencer,  i^c. 


pleased  God  heretofore,  by  the  hand  of  Moses  and  his  prophets,  and 
speciallie  by  his  sonne  Christ  and  his  apostles,  to  worke  great 
112.  miracles,  for  the  establish/ing  of  the  faith:  but  now  whatsoever  is 
necessarie  for  our  salvation,  is  conteined  in  the  word  of  God  :  our 
faith  is  alredie  confirmed,  and  our  church  established  by  miracles;  so 
as  now  to  seeke  for  them,  is  a  point  of  infidelitie.  Which  the  papists 
(if  you  note  it)  are  greatlie  touched  withall,  as  in  their  lieng  legends 
appeareth.  But  in  truth,  our  miracles  are  knaveries  most  commonlie, 
and  speciallie  of  priests,  whereof  I  could  cite  a  thousand.  If  you 
read  the  storie  of  Bell  and  the  dragon,  you  shall  find  a  cousening 
miracle  of  some  antiquitie.  If  you  will  see  newer  devises,  read 
JVz'erus,  Cardanus.,  Ba/eus,  and  speciallie  Lavaterns*  &^c.  There 
have  beene  some  ^walking  spirits  in  these  parts  so  conjured  not  long 
since,  as  afterwards  they  little  delighted  to  make  anie  more  appari- 
tions. 

The   XV.    Chapter. 

Of  vaine  apparitions.,  how  people  have  beene  brought  to  fear e  bugges, 
which  is  part  lie  reformed  by  preaching  of  the  go  spell,  the  true 
effect  of  Christes  miracles. 

UT  certeinlie,  some  one  knave  in  a  white  sheete  hath 
cousened  and  abused  manie  thousands  that  waie;  special- 
lie  when  Robin  good-fellow  kept  such  a  coile  in  the 
countrie.  But  you  shall  understand,  that  these  bugs 
speciallie  are  spied  and  feared  of  sicke  folke,  children,  women,  and 
cowards,  which  through  weaknesse  of  mind  and  bodie,  are  shaken 
with  vaine  dreames  and  continuall  feare.  The  Scythians,  being  a 
stout  and  a  warlike  nation  (as  divers  writers  report)  never  see  anie 
vaine  sights  or  spirits.  It  is  a  common  saieng;  A  lion  feareth  no 
bugs.  But  in  our  childhood  our  mothers  maids  have  so  terrified  us 
with  an  ouglie  divell  having  homes  on  his  head,  fier  in  his  mouth,  and 
1^3.  a  taile  in/  his  breech,  eies  like  a  bason,  fanges  like  a  dog,  clawes  like 
a  beare,  a  skin  like  a  Niger,  and  a  voice  roring  like  a  lion,  whereby 
we  start  and  are  afraid  when  we  heare  one  crie  Bough :  and  they  have 
so  fraied  us  with  bull  beggers,  spirits,  witches,  urchens,  elves,  hags, 
fairies,  satyrs,  pans,  faunes,  sylens,  kit  with  the  cansticke,  tritons, 
centaurs,  dwarfes,  giants,  imps,  calcars,  conjurors,  nymphes,  chang- 
lings.  Incubus,  Robin  good-fellowe,  the  spoorne,  the  mare,  the  man  in 
the  oke,  the  hell  waine,  the  fierdrake,  the  puckle,  Tom  thombe,  hob 
gobblin,  Tom  tumbler,  boneles,  and  such  other  bugs,  that  we  are  afraid 
of  our  owne  shadowes:  in  so  much  as  some  never  feare  the  divell,  but 
in  adarkenight;  and  then  a  polled  sheepe  is   a  perillous  beast,  and 


of  Witchcraft. 


Chap.   15. 


123 


manie  times  is  taken  for  our  fathers  soule,  speciallie  in  a  churchyard, 
where  a  right  hardie  man  heretofore  scant  durst  passe  by  night,  but 
his  haire  would  stand  upright.  For  right  grave  writers  report,  that 
spirits  most  often  and  speciallie  take  the  shape  of  women  appearing  to 
monks,  &c  :  and  of  beasts,  dogs,  swine,  horsses,  gotes,  cats,  haires  ;  of 
fowles,  as  crowes,  night  owles,  and  shreeke  owles;  but  they  delight 
most  in  the  likenes  of  snakes  and  dragons.  Well,  thanks  be  to  God, 
this  wretched  and  cowardlie  infidelitie,  since  the  preaching  of  the 
gospell,  is  in  part  forgotten  :  and  doubtles,  the  rest  of  those  illusions 
will  in  short  time/  (by  Gods  grace)  be  detected  and  vanish  awaie. 

Divers  writers  report,  that  in  Germame,  since  Lnthers  time,  spirits 
and  divels  have  not  personallie  appeared,  as  in  times  past  they  were 
woont  to  doo.  This  argument  is  taken  in  hand  of  the  ancient  fathers, 
to  proove  the  determination  and  ceasing  of  oracles.  For  in  times 
past  (saith  Athanasius)  divels  in  vaine  shapes  did  intricate  men  with 
their  illusions,  hiding  themselves  in  waters,  stones,  woods,  &c.  But 
now  that  the  word  of  GOD  hath  appeared,  those  sights,  spirits,  and 
mockeries  of  images  are  ceased.  Truelie,  if  all  such  oracles,  as  that 
oi  Apollo,  &c  (before  the  comming  of  Christ)  had  beene  true,  and 
doone  according  to  the  report,  which  hath  beene  brought  through 
divers  ages,  and  from  farre  countries  unto  us,  without  preestlie  fraud 
or  guile,  so  as  the  spirits  of  prophesie,  and  working  of  miracles,  had 
beene  inserted  into  an  idoll,  as  hath  beene  supposed:  yet  we  christians 
may  conceive,  that  Christs  coming  was  not  so  fruteles  and  pre/judi- 
ciall  in  this  point  unto  us,  as  to  take  awaie  his  spirit  of  prophesie  and 
divination  from  out  of  the  mouth  of  his  elect  people,  and  good 
prophets,  giving  no  answers  of  anie  thing  to  come  by  them,  nor  by 
Urhn  nor  Thumim,  as  he  was  woont,  &c.  And  yet  to  leave  the  divell 
in  the  mouth  of  a  witch,  or  an  idoll  to  prophesie  or  worke  miracles, 
&c:  to  the  hinderance  of  his  glorious  gospell,  to  the  discountenanceof 
his  church,  and  to  the  furtherance  of  infidelitie  and  false  religion, 
whereas  the  working  of  miracles  was  the  onelie,  or  at  least  the  most 
speciall  meanes  that  mooved  men  to  beleeve  in  Christ:  as  appeareth 
in  sundrie  places  of  the  gospell,  and  speciallie  in  John,  where  it  is 
written,  that  a  great  multitude  followed  him,  bicause  they  sawe  his 
miracles  which  he  did,  &c.     Naie,  is  it  not  written,  that  Jesus  was 

approoved  by  God  among  the  Jewes,  with  miracles,  wonders 

and  signes,  &c  ?     And  yet,  if  we  conferre  the  miracles 

wrought  by  Christ,  and  those  that  are  imputed 

to  witches  ;  witches  miracles  shall 

appeare  more  common,  and 

nothing  inferior 

unto  his. 


Lavat.  de 
sped. 


113. 

Car.  de  var. 
reru  771  ■ 
J.  IVier.  de 
prcest.  danion. 


Athanas.  de 
humayiitate 
verbi. 


154- 


The  true 
end  of  mi- 
racles. 


John  2. 

Act.  2.  2 
John.  5. 


124 


7-  Booke. 


The  discoverie 


An  ironi- 
call  colla- 
tion. 


Mai.  male/, 
far.  2.  qua.  i. 
cap.  14. 

155- 


Acts.  17. 
Tim. 6,  13. 
Col.  I,  16. 
Athanas. 
symbol. 


Apollo  Py- 
tho  unca- 


114. 


sed. 


The    xvi.    Chapter. 

Witches  miracles  compared  to  Christs,  thai  God  is  the  creator  of  all 
things,  of  Apollo,  and  of  his  names  and  portraiture. 

]f  this  witch  of -£"«^tf?- had  performed  that,  which  manie 
conceive  of  the  matter,  it  might  have  beene  compared 
with  the  raising  up  of  Lazarus.  I  praie  you,  is  not  the 
converting  of  water  into  milke,  as  hard  a  matter  as  the 
turning  of  water  into  wine  ?  And  yet,  as  you  may  read  in  the  gospell, 
that  Christ  did  the  one,  as  his  first  miracle;  so  may  you  read  in  M. 
Mai.  and  in  Boditt,  that  witches  can  easiUe  doo  the  other  :  yea,  and 
that  which  is  a  great  deale  more,  of  water  they  can  make  butter. 
But  to  avoid  all  cavils,  and  least  there  should  appeare  more  matter  in 
Christs  miracle,  than  the  others,  you  shall  find  in  M.  Mai.  that  they 
can  change  water  into  wine:  and  what  is  it  to  attribute  to/  a  creature, 
the  power  and  worke  of  the  creator,  if  this  be  not?  Christ  saith. 
Opera  qiice  ego  facio  7iemo  potest  facere.  Creation  of  substance  was 
never  granted  to  man  nor  angell;  E7go  neither  to/  witch  nor  divell : 
for  God  is  the  onlie  giver  of  life  and  being,  and  by  him  all  things  are 
made,  visible  and  invisible. 

Finallie,  this  woman  of  E^tdor  is  in  the  scripture  called  Pythonissa: 

whereby  it  may  appeare  that  she  was  but  a  verie  cousener.     For  Pytho 

himselfe,  whereof  Pytho7iissa  is  derived,  was  a  counterfet.     And  the 

originall  storie  of  Apollo,  who  was  called  Pytho,  bicause  he  killed  a 

serpent  of  that  name,  is  but  a  poeticall  fable.     For  the  poets  saie  he 

was  the  god  of  musicke,  physicke,  poetrie,  and  shooting.     In  heaven 

he  is  called  Sol,  in  earth  Liber  pater,  in  hell  Apollo.     He  florisheth 

alwaies  with  perpetuall  youth,  and  therefore  he  is  painted  without  a 

beard:  his  picture  was  kept  as  an  oracle-giver:  and  the  preests  that 

attended  thereon  at  Delphos  were  couseners,  and  called  Pytho7iists  of 

Pytho,  as  papists  of  Papa  ;  and  afterwards  all  women  that  used  that 

trade,  were  named  Pytho7tisscE,  as  was  this  woman  oi  E7idor. 

But  bicause  it  concerneth  this  matter,  I  will  breefelie  note 

the   opinions  of  divers  learned   men,  and    cer- 

teine  other  proofes,  which  I  find  in  the 

scripture  touching  the  ceasing  of 

miracles,  prophesies  and 

oracles.// 


of  Witchcraft. 


Chap.   I. 


125 


Tf  The  eight  booke. 


IS  6.     116. 


The    first    Chapter. 

That  miracles  are  ceased. 

liLTHOUGH  in  times  past,  it  pleased  God,  extraordina- 
rilie  to  shew  miracles  amongest  his  people,  for  the 
strengthening  of  their  faith  in  the  Messias;  and  againe  at 
his  comming  to  confirme  their  faith  by  his  wonderful! 
dooings,  and  his  speciall  graces  and  gifts  bestowed  by  him  upon  the 
apostles,  &c:  yet  we  ordinarilie  read  in  the  scriptures,  that  it  is  the 
Lord  that  worketh  great  wonders.  Yea  David  saith,  that  among  the 
dead  (as  in  this  case  of  Samuel)  God  himselfe  sheweth  no  wonders.  I 
find  also  that  God  will  not  give  his  glorie  and  power  to  a  creature. 
Nichodenms  being  a  Pharisie  could  sale,  that  no  man  could  do  such 
miracles  as  Christ  did,  except  God  were  with  him,  according  to  the 
saieng  of  the  prophet  to  those  gods  and  idols,  which  tooke  on  them 
the  power  of  God  ;  Doo  either  good  or  ill  if  you  can,  &c.  So  as  the 
prophet  knew  and  taught  thereby,  that  none  but  God  could  worke 
miracles.  Infinite  places  for  this  purpose  might  be  brought  out  of 
the  scripture,  which  for  brevitie  I  omit  and  overslip. 

S.  At(gt(stine,  among  other  reasons,  whereby  he  prooveth  the 
ceasing  of  miracles,  saith;  Now  blind  flesh  dooth  not  open  the  eies 
of  the  blind  by  the  miracle  of  God,  but  the  eies  of  our  hart  are 
opened  by  the  word  of  God.  Now  is  not  our  dead  carcase  raised 
any  more  up  by  miracle,  but  our  dead  bodies  be  still  in  the  grave,/ 
and  our  soules  are  raised  to  life  by  Christ.  Now  the  eares  of  the 
deafe  are  not  opened  by  miracle,  but  they  which  had  their  eares  shut 
before,  have  them  now  opened  to  their  salvation.  The  miraculous 
healing  of  the  sicke,  by  annointing,  spoken  oihy  S.  James,  is  objected 
by  manie,  speciallie  by  the  papists,  for  the  maintenance  of  their 
sacrament  of  extreame  unction  :  which  is  apishlie  and  vainelie  used 
in  the  Romish  church,  as  though  that  miraculous  gift  had  continu- 
ance till  this  daie  :  wherein  you  shall  see  what  Calvine  speaketh  in 
his  institutions.  The  grace  of  healing  (saith  he)  spoken  of  by  S. 
James,  is  vanished  awaie,  as  also  the  other  miracles,  which  the  Lord 
would  have  shewed  onelie  for  a  time,  that  he  might  make  the  new 
preaching  of  the  gospell  mervellous  for  ever.  Why  (saith  he)  doo  not 
these  (meaning  miraclemongers)  appoint  some  Siloah  to  swim  in, 
whereinto  at  certeine  ordinarie  recourses  of  times  sicke  folke  male 


Psal.  136,  4. 
Psal.  72.  18. 
Psal.  88.  10. 


Isai.  42. 
John  3,  2. 
Ibid.  7,  16. 
In  annotat. 
in  Johan.  3. 


Isai.  45. 


August,  de 
verbis  Dom. 
seciinduni 
Matth.  ser- 
monc.  18. 


157- 


James.  5,  14. 


J.  Calvin.  In- 
stitut.  lib.  4. 
cap.  19.  sect. 


Idem,  ibid . 
sect.  19. 
Isai.  9,  7. 


I  26 


8.  Booke. 


TJic  discoverie 


Acts.  20,  10. 
Idem.  ibid. 
nempe  J.  Cal- 
vine. 


116. 


15S. 


Prov.  51. 


H.  Card,  de 
miracul. 


plunge  themselves  ?  Why  doo  they  not  lie  a  long  upon  the  dead, 
bicause  Paule  raised  up  a  dead  child  by  that  meanes  ?  Verelie  (saith 
he)  James  in  the  miracle  to  annoint,  spake  for  that  time,  whiles  the 
church  still  enjoied  such  blessings  of  God.  Item,  he  saith,  that  the 
Lord  is  present  with  his  in  all  ages  ;  and  so  often  as  need  is,  he  help- 
eth  their  sicknesses,  no  lesse  than  in  old  time.  But  he  dooth  not  so 
utter  his  manifest  powers,  nor  distributeth  miracles,  as  by  the  hands 
of  the  apostles,  bicause  the  gift  was  but  for  a  time.  Cah'ine  even 
there  concludeth  thus  ;  They  saie  such  vertues  or  miracles  remaine, 
but  experience  saith  naie.  And  see  how  they  agree  among  them- 
selves. Danaus  saith,  that  neither  witch  nor  divell  can  worke 
miracles.  Giles  Alley  saith  directlie,  /  that  witches  worke  miracles. 
Calvine  saith  they  are  all  ceased.  All  witchmongers  saie  they  con- 
tinue. But  some  affirme,  that  popish  miracles  are  vanished  and  gone 
awaie  :  howbeit  witches  miracles  remaine  in  full  force.  So  as  S.  Loy 
is  out  of  credit  for  a  horsseleach,  Maister  T.  and  mother  Btmgie  re- 
maine in  estimation  for  prophets  :  naie  HobgobUn  and  Robin  good- 
fellow  are  contemned  among  yoong  children,  and  mother  Alice  and 
mother  Bungie  are  feared  among  old  fooles.  The  estimation  of  these 
continue,  bicause  the  matter  hath  not  beene  called  in  question  :  the 
credit  of  the  other  decaieth,  bicause  the  matter  hath  beene  looked 
into.  Whereof  I  saie  no  more,  but  that  S.  Anthonies  blisse  will  helpe/ 
your  pig,  whensoever  mother  Bungie  dooth  hurt  it  with  hir  cursse. 
And  therefore  we  are  warned  by  the  word  of  God,  in  anie  wise  not  to 
feare  their  cursses.  But  let  all  the  witchmongers,  and  speciallie  the 
miraclemongers  in  the  world  answer  me  to  this  supposition  ;  Put 
case  that  a  woman  of  credit,  or  else  a  woman-witch  should  saie  unto 
them,  that  she  is  a  true  prophet  of  the  Lord,  and  that  he  revealeth 
those  secret  mysteries  unto  hir,  whereby  she  detecteth  the  lewd  acts 
and  imaginations  of  the  wicked,  and  that  by  him  she  worketh 
miracles,  and  prophesieth,  &c  ;  I  thinke  they  must  either  yeeld,  or 
confesse  that  miracles  are  ceased.  But  such  things  (saith  Cardatie) 
as  seeme  miraculous,  are  cheeflie  doone  by  deceipt,  legier- 
demaine,  or  confederacie  ;  or  else  they  male 
be  doone,  and  yet  seeme  unpossible, 
or  else  things  are  said  to  be 
done,  and  never  were 
nor  can  be 
doone. 


of  Witchcraft.  chap.  2.  127 


The   second    Chapter. 

That  the  gift  of  prophesie  is  ceased. 

|HAT  witches,  nor  the  woman  of  Endor,    nor   yet    hir 
famihar  or  divell  can  tell  what  is  to  come,  may  plainelie 
appeare  by  the  words  of  the  prophet,  who  saith  ;  Shew    isai.  41. 
what  things  are  to  come,  and  we   will  sale  you  are  gods 
indeed.     According  to  that  which  Salomoti  saith  ;  Who  can  tell  a 
man  what  shall  happen  him  under  the  sunne  ?     Marrie  that  can  I    i-  Sam.  28. 
(saith  the  witch  oi  Endor  to  Saule.)     But  I  will  rather  beleeve  Paule    i.°a,'r.'i2. 
and  Peter,  which   sale,  that  prophesie  is  the  gift  of  God,  and  no    '•  ^^^-  '• 
worldlie  thing.     Then  a  cousening  queane,  that  taketh  upon  hir  to    [(/^/.  the  full  stop] 
doo  all  things,  and  can  doo  nothing  but  beguile  men  :  up  steppeth  also 
mother  Bi/ngie,  and  she  can  tell  you  where  your  horsse  or  your  asse 
is  bestowed,  or  anie  thing  that  you  have  lost  is  become,  as  Saj>mell 
could  ;  and  what  you  have  doone  in  all  your  age  past,  as  Christ  did 
to  the  woman  of  Sichar  ^X  facobs  well ;  yea  and  what  your  errand  is,    John.  4. 
before  you  speake,  as  Elizceus  did. 

Peter  Martyr  saith,  that  onelie  God  and  man  knoweth  the/  heart  of  i^g. 
man,  and  therefore,  that  the  divell  must  be  secluded,  alledging  these   p.  Martyr. 
places  ;  So/us  Bens  est  scrutator  cordium,  Onelie  God  is  the  searcher   ^seu\T'  ' 
of  hearts.    And,  Nemo  scit  qucB  sunt  hominis,  nisi  spiritus  hotniftis  qtd 
est  in  eo,  None  knoweth  the  things  of  man,  but  the  spirit  of  man 
which  is  within  him.     And  Salomon  saith,  Tu  solus  nosti  cogitationes 
honiinu7n,  Thou  onelie  knowest  the  thoughts  of  men.     Ar\6.  Jeretnie 
saith  in  the  person  of  God,  Ego  Deus  scrutans  corda  6-^  renes,  I  am 
God  searching  hearts  and  reines.     Also  Matthew  saith  of  Christ, 
fesHS   atctem  videns    cogitationes    eorum,   And   Jesus    seeing    their 
thoughts,  who  in  scripture  is  called  the  searcher  and  knower/  of  the   117. 
thoughts  in  the  heart  :  as  appeareth  in  Acts,  i.  &^  15.  Ro7n.  8.  Matth. 
9.  12.  &r'  22.  Marke.  2.  Luke.  6,  Or'  7.  &^  11.  fohn.  i.  2.  6.  &=  13.  Apoc. 
2.  &-=  3.  and  in  other  places  infinite. 

The  same  Peter  Martyr  also  saith,  that  the  divell  maie  suspect,   />.  Martyr. 
but  not  know  our  thoughts  :  for  if  he  should  know  our  thoughts,  he   '"  ^"^^  '^'""'"• 
should  understand  our  faith  ;  which  if  he  did,  he  would  never  assalt 
us    with  one  temptation.     Indeed  we  read  that  Samuel  could  tell 
where  things  lost  were  straied,  &c  :  but  we  see  that  gift  also  ceased 
by  the  comming  of  Christ,   according  to  the  saieng  oi  Paule  ;  At    Hebr.  1,8. 
sundrie  times,  and  in  diverse  maners  God  spake  in  the  old  times  by       ^' 
our  fathers  the  prophets,  in  these  last  dales  he  hath  spoken  unto  us 
by  his  Sonne,  &c.     And  therefore  I  sale  that  gift  of  prophesie,  where- 


128 


8    Bookc. 


The  discoverie 


2.  Pet.  2.  I. 


Zach.  n. 


y.  Chrysost. 
in  evang.  Ji 
han.  horn,  i 
Pet.  Blest, 
tpist.  49. 


160. 


Canon,  de 
male/.  (^ 
mathemat. 


with  God  in  times  past  endued  his  people,  is  also  ceased,  and  counter- 
feits and  couseners  are  come  in  their  places,  according  to  this  saieng 
of  Peter  ;  There  were  false  prophets  among  the  people,  even  as  there 
shalbe  false  teachers  among  you,  «&:c.  And  thinke  not  that  so  notable 
a  gift  should  be  taken  from  the  beloved  and  elect  people  of  God,  and 
committed  to  mother  Bimgie,  and  such  like  of  hir  profession. 

The  words  of  the  prophet  Zacharie  are  plaine,  touching  the  ceasing 
both  of  the  good  and  bad  prophet,  to  wit  :  I  will  cause  the  prophets 
and  uncleane  spirits  to  depart  out  of  the  land,  and  when  anie  shall 
yet  prophesie,  his  parents  shall  sale  to  him  ;  Thou  shalt  not  live,  for 
thou  speakest  lies  in  the  name  of  the  Lord  :  and  his  parents  shall 
thrust  him  through  when  he  prophesieth,  &c.  No,  no  :  the  foretelling 
of  things  to  come,  is  the  onelie  worke  of  God,  who  disposeth  all 
things  sweetlie,  of  whose  counsell  there  hath  never  yet  beene  anie  man. 
And  to  know  our  labours,  the  times  /  and  moments  God  hath  placed  in 
his  owne  power.  Also  Phavorinus  saith,  that  if  these  cold  prophets  or 
oraclers  tell  thee  prosperitie,  and  deceive  thee,  thou  art  made  a  miser 
through  vaine  expectation  :  if  they  tell  thee  of  adversitie,  &c  :  and  lie, 
thou  art  made  a  miser  through  vaine  feare.  And  therefore  I  saie,  we 
male  as  well  looke  to  heare  prophesies  at  the  tabernacle,  in  the  bush, 
of  the  cherubin,  among  the  clouds,  from  the  angels,  within  the  arke,  or 
out  of  the  flame,  &c:  as  to  expect  an  oracle  of  a  prophet  in  these  dales. 

But  p.ut  the  case,  that  one  in  our  common  wealth  should  step  up 
and  saie  he  were  a  prophet  (as  manie  frentike  persons  doo)  who 
would  beleeve  him,  or  not  thinke  rather  that  he  were  a  lewd  person  ? 
See  the  statutes  Elizah.  5.  whether  there  be  not  lawes  made  against 
them,  condemning  their  arrogancie  and  cousenage  :  see  also  the 
canon  lawes  to  the  same  effect. 


Thucidid. 
lib.  2. 

Cicer.  de  di- 
vin.  lib.  2. 


118. 


The    third    Chapter. 

Thai  Oracles  are  ceased. 

OUCHING  oracles,  which  for  the  most  part  were  idols  of 
silver,  gold,  wood,  stones,  &c  :  within  whose  bodies  some 
saie  uncleane  spirites  hid  themselves,  and  gave  answers  : 
as  some  others  saie,  that  exhalations  rising  out  of  the 
ground,  inspire  their  minds,  whereby  their  priests  gave  out  oracles  ; 
so  as  spirits  and  winds  rose  up  out  of  that  soile,  and  indued  those  men/ 
with  the  gift  of  prophesie  of  things  to  come,  though  in  truth  they  were 
all  devises  to  cousen  the  people,  and  for  the  profit  of  preests,  who 
received  the  idols  answers  over  night,  and  delivered  them  backe  to 
the  idolaters  the  next  morning  :  you  shall  understand,  that  although 


of  Witchcraft.  chip.  3.  129 

it  had  beene  so  as  it  is  supposed  ;  yet  by  the  reasons  and  proofes 
before  rehearsed,  they  should  now  cease  :  and  whatsoever  halh 
affinitie  with  such  miraculous  actions,  as  witchcraft,  conjuration, 
&c  :  is  knocked  on  the  head,  and  nailed  on  the  crosse  with  Christ, 
who  hath  broken  the  power  of  divels,  and  satisfied  Gods  justice,/ 
who  also  hath  troden  them  under  his  feete,  &  subdued  them,  &c.  At  161. 
whose  comming  the  prophet  Zacharie  saith,  that  the  Lord  will  cut  Zach.  13, 2. 
the  names  of  idols  out  of  the  land,  and  they  shall  be  no  more  remem- 
bered; and  he  will  then  cause  the  prophets  and  uncleane  spirits  to 
depart  out  of  the  land.  It  is  also  written;  I  will  cut  off  thine  Mich.  5, 12. 
inchanters  out  of  thine  hand,  and  thou  shalt  have  no  more  soothsaiers. 
And  indeed  the  gospell  of  Christ  hath  so  laid  open  their  knaverie, 
&c:  that  since  the  preaching  thereof,  their  combes  are  cut,  and  few 
that  are  wise  regard  them.  And  if  ever  these  prophesies  came  to 
take  effect,  it  must  be  upon  the  coming  of  Christ,  whereat  you  see  the 
divels  were  troubled  and  fainted,  when  they  met  him,  saieng,  or 
rather  exclaming  upon  him  on  this  wise ;  Fili  Dei  cur  venisti  nos 
cruciare  ante  tempus  ?  O  thou  sonne  of  God,  whie  commest  thou  to 
molest  us  (or  confound  us)  before  our  time  appointed .?  Which  he 
indeed  prevented,  and  now  remaineth  he  our  defender  and  keeper 
from  his  clawes.  So  as  now  you  see  here  is  no  roome  left  for  such 
ghests. 

Howbeit,  you  shall  heare  the  opinion  of  others,  that  have  beene  as 
much  deceived  as  your  selves  in  this  matter:  and  yet  are  driven  to 
confesse,  that  GOD  hath  constituted  his  sonne  to  beat  downe  the 
power  of  divels,  and  to  satisfie  Gods  justice,  and  to  heale  our  wound 
received  by  the  fall  of  Adam,  according  to  Gods  promise  in  Genesis.    Gen.  3. 
3.     The  seed  of  the  woman  shall  tread  downe  the  serpent,  or  the 
divell.     Eusebius  (in  his  fift  booke  De  prcedicatione  Evangelii,  the   Etiscb.  lib.  5, 
title  whereof  is  this,  that  the  power  of  divels  is  taken  awaie  by  the 
comming  of  Christ)  saith;  All   answers  made  by  divels,  all  sooth- 
saiengs  and  divinations  of  men  are  gon  and  vanished  awaie.     Item 
he  citeth  Porphyrie  in  his  booke  against  christian  religion,  wherein   idtm.  ibid. 
these  words  are  rehearsed  ;  It  is  no  mervell,  though  the  plague  be  so   Porphyr.  in 
hot  in  this  citie:  for  ever  since  Jesus  hath  beene  worshipped,  we  can    ^l^^/iX^^dig. 
obteine  nothing  that  good  is  at  the  hands  of  our  gods.     And  of  this 
defection  and  ceasing  of  oracles  writeth  Cicero  long  before,  and  that   ^'■^•f'^"""' 
to   have   happened    also    before    his    time.     Howbeit,    Cluysosfome   j.  chrysost. 
living  long  since  Cicero,  saith,  that  Apollo  was  forced  to  grant,  that   '^p^j^^'\oin  4. 
so  long  as  anie  relike  of  a  martyr  was  held  to  his  nose,  he  could  not 
make  anie  answer  or  oracle.      So  as  one   may  perceive,   that  the 
heathen  were  wiser  in  this  behalfe  than  manie  christians,  who  in/ 
times  past  were  called  Oppirgnatores  incantamentoriint,  as  the  English    162. 

S 


I30 


8.  Bookc. 


The  discoverie 


Perth''- 

writeth 
verses  in  A- 
pollos  name, 
of  the  death 
of  Apollo  : 
cited  by 
J.  Bod.  fol.  ( 


j)rinces  are  called  Defensores fidei.  Plutarch  calleth  Bceotia  (as  we 
call  bablers)  by  the  name  of  manie  words,  bicause  of  the  multitude 
of  oracles  there,  which  now  (saith  he)  are  like  to  a  spring  or  foun- 
taine  which  is  dried  up.  If  anie  one  remained,  I  would  ride  five 
119.  hundred  miles  to  see  it:  but  in  the  whole  world  there  is  not  one  to 
be  scene  at  this  houre  ;  popish  cousenages  excepted. 

But  Plutarch  saith,  that  the  cause  of  this  defection  of  oracles,  was 
the  divels  death,  whose  life  he  held  to  be  determinable  and  mortall, 
saieng  they  died  for  verie  age;  and  that  the  divining  preests  were 
blowne  up  with  a  whirlewind,  and  soonke  with  an  earthquake. 
Others  imputed  it  to  the  site  or  the  place  of  the  planets,  which 
when  they  passed  over  them,  carried  awaie  that  art  with  them,  and 
by  revolution  may  returne,  &c.  Eusebitis  also  citeth  out  of  him  the 
storie  of /'a;;,  which  bicause  it  is  to  this  purpose,  I  will  insert  the 
same  ;  and  since  it  mentioneth  the  divels  death,  you  may  beleeve 
it  if  you  list:  for  I  will  not,  as  being  assured  that  he  is  reserved  alive 
to  punish  the  wicked,  and  such  as  impute  unto  those  idols  the  power 
of  almightie  God. 


The    fourth    Chapter. 

A  tale  written  by  manie  grave  authors,  and  beleeved  by  manie  wise 
me7t  of  the  divels  death.  An  other  storie  written  by  papists,  atid 
beleeved  of  all  catholikes,  approoving  the  divels  honestie,  con- 
science, and  coui'tesie. 

[*  read  £■/■/]  |h~^^^|LUTARCH  saith,  that  his  countriman  *^/<7//z^;'j'^i'  told 

him,  that  as  he  passed  by  sea  into  Italie,  manie  pas- 
sengers being  in  his  bote,  in  an  evening,  when  they  were 
about  the  ilands  Echijiadce,  the  wind  quite  ceased:  and 
the  ship  driving  with  the  tide,  was  brought  at   last   to  Paxe.     And 
whilest  some  slept,  and  others  cjuaft,  and  othersome  were  awake  (per- 
haps in  as  ill  case  as  the  rest)   after  supper  suddenlie  a  voice  was 
heard  calling,  Thamus ;  in  such  sort  as  everie  man  marvelled.     This 
i6j.    Thamtis  was  a  pilot,/  borne  in  Aegypt,  unknowne  to  manie  that  were 
in  the  ship.     Wherefore  being  twise  called,  he  answered  nothing;  but 
the  third  time  he  answered  :  and  the  other  with  a  lowder  voice  com- 
manded him,  that  when  he  came  to  Palodes,  he  should  tell  them  that 
the  great  God  Pan  was  departed.     Whereat  everie  one  was  astonied 
{^?>  Epitherses  zSaxxxi^^)     And  being  in  consultation  what  were  best 
to  doo,  Thamus  concluded,  that  if  the  wind  were  hie,  they  must  passe 
by  with  silence;  but  if  the  weather  were  calme,  he  must  utter  that 


Thamus 
having  lit- 
tle to  doo, 
thought  to 
plaie  with 
his  eompa- 
nie,  whom 
he  might 
easilie  o- 
vertake 
with  such 
a  jest. 


of  Witchcraft. 


Chap.  4. 


131 


which  he  had  heard.  But  when  they  came  to  Palodes,  and  the  wether 
calme,  Thamus  looking  out  toward  the  land,  cried  alowd,  that  the 
o-reat  god  Pan  was  deceased:  and  immediatlie  there  followed  a 
lamentable  noise  of  a  multitude  of  people,  as  it  were  with  great 
vvoonder  and  admiration.  And  bicause  there  were  manie  in  the  ship, 
they  said  the  fame  thereof  was  speedilie  brought  to  Rome,  and  Thamus 
sent  for  by  Tiberius  the  Emperour,  who  gave  such  credit  thereto,  that 
he  diligentlie  inquired  and  asked,  who  that  Pan  was.  The  learned  men 
about  him  supposed,  that  Pan  was  he  who  was  the  sonne  of  Mercuric 
and  Penelope,  &c.  Euscbius  saith,  that  this  chanced  in  the  time  of 
Tiberius  the  Emperor,  when  Christ  expelled  all  divels,  &c. 

Paulus  Marsus,  in  his  notes  upon  Ovids  Fasti,?,?a\h,  that  this  voice 
was/  heard  out  of  Paxe,  that  verie  night  that  Christ  suffered,  in  the 
yeare  of  Tiberius  the  nineteenth.  Surelie,  this  was  a  nierrie  jest 
devised  by  Thamus,  who  with  some  confederate  thought  to  make  sport 
with  the  passengers,  who  were  some  asleepe,  and  some  droonke,  and 
some  other  at  plaie,  &c:  whiles  the  first  voice  was  used.  And  at 
the  second  voice,  to  wit,  when  he  should  deliver  his  message,  he 
being  an  old  pilot,  knew  where  some  noise  was  usuall,  by  meanes 
of  some  eccho  in  the  sea,  and  thought  he  would  (to  the  astonish- 
ment of  them)  accomplish  his  devise,  if  the  wether  prooved  calme. 
Whereby  may  appeare,  that  he  would  in  other  cases  of  tempests, 
&c:  rather  attend  to  more  serious  busines,  than  to  that  ridiculous 
matter.  For  whie  else  should  he  not  doo  his  errand  in  rough 
wether,  as  well  as  in  calme  ?  Or  what  need  he  tell  the  divell 
thereof,  when  the  divell  told  it  him  before,  and  with  much  more  ex- 
pedition could  have  done  the  errand  himselfe? 

*  But  you  shall  read  in  the  Legend  a  fable,  an  oracle  I  would/  saie, 
more  authentike.  For  many  will  say  that  this  was  a  prophane  storie, 
and  not  so  canonicall  as  those  which  are  vei'efied  by  the  popes  autho- 
ritie  :  and  thus  it  is  written.  A  woman  in  hir  travell  sent  hir  sister  to 
Diana,  which  was  the  divell  in  an  idoll  (as  all  those  oracles  are  said 
to  be)  and  willed  hir  to  make  hir  praiers,  or  rather  a  request,  to  knowe 
of  hir  safe  deliverie  :  which  thing  she  did.  But  the  divell  answered  ; 
Why  praiest  thou  to  me  1  I  cannot  helpe  thee,  but  go  praie  to 
Andrew  the  apostle,  and  he  may  helpe  thy  sister,  &c.  Lo,  this  was 
not  onelie  a  gentle,  but  a  godlie  divell,  pittieng  the  womans  case, 
who  revealing  his  owne  disabilitie,  enabled  S.  Andrew  more.  I 
knowe  some  protestants  will  saie,  that  the  divell,  to  mainteine  idola- 
trie,  &c:  referred  the  maid  to  S.  Andrew.  But  what  answer  will  the 
papists  make,  who  thinke  it  great  pietie  to  praie  unto  saints,  and  so 
by  consequence  honest  courtesie  in  the  divell,  to  send  hir  to  S. 
Andretv,  who  wold  not  faile  to  serve  hir  turne,  &c. 


120. 


A  detecli- 
on  of  Tha- 
mus his 
knaverie. 


164. 

'•^Legend,  atir. 
in  vita  satic- 
ti  A  ndrece, 
fol.  39. 


A  gentle 
and  a  god- 
lie  divell. 


132 


8.  Booke. 


The  discoverie 


The    fift    Chapter. 


Athanas.  dc 
human,  vcr- 
bi.  fol.  55  &■ 
64 


The  judgmetits  of  the  ancient  fathers  touching  oracles.,  aiid  their 
abolishjnent,  and  that  they  be  now  transferred  from  Delphos  to 
Rome. 


B 

1 

HE  opinions  of  the  fathers,  that  oracles  are  ceased  by  the 
coming  of  Christ,  you  shall  find  in  these  places  following, 
to  wit  :  Justi7ius  ht  dialogis  adversns  Jicdceos,  Athana- 
sins  De  huinanitate  verbi,  Augtistifie  De  civitate  Dei., 
Etcsebius  Lib.  7.  cap.  6,  Item  lib.  5.  cap.  \.  8.  Riipertus  In  foan.  lib, 
10.  12.  Phitarch  De  abolitione  oractilorum,  Plinie  lib.  30.  statural. 
historicB.  Finallie,  Athanasius  concludes,  that  in  times  past  there 
were  oracles  in  Delphos,  Bceotia,  Lycia,  and  other  places  :  but 
now  since  Christ  is  preached  to  all  men,  this  madnesse  is 
ceased.  So  as  you  see,  that  whatsoever  estimation  in  times 
past,  the  ancient  fathers  conceived  (by  heeresaie)  of  those  mira- 
culous matters  of  idols  and  oracles,  &c :  they  themselves  refuse 
now,  not  onelie  to  beare  witnesse  of;  but  also  affirme,  that  ever/ 
since  Christs  comming  their  mouthes  have  beene  stopped.  / 

For  the  ceasing  of  the  knaveries  and  cousening  devises  of  preests, 
I  see  no  authoritie  of  scripture  or  ancient  father,  but  rather  the  con- 
trarie  ;  to  wit,  that  there  shall  be  strange  illusions  shewed  by  them, 
even  till  the  end.  And  truelie,  whosoever  knoweth  and  noteth  the 
order  and  devises  of  and  in  popish  pilgrimages,  shall  see  both  the 
oracles  &  their  conclusions  remaining,  and  as  it  were  transferred 
from  Delphos  to  Rome,  where  that  adulterous  generation  continuallie 
seeketh  a  signe,  though  they  have  Moses  &.  the  prophets,  yea  even 
Christ  &  his  apostles  also,  &c. 


The    sixt    Chapter. 

Where  and  wherein  couseners,  witches,  and  preests  were  woont  to 
give  oracles,  and  to  worke  their  feats. 

HESE  cousening  oracles,  or  rather  oraclers  used  (I  sale) 
to  exercise  their  feats  and  to  doo  their  miracles  most 
commonly  in  maids,  in  beasts,  in  images,  in  dens,  in 
^  cloisters,  in  darke  holes,  in  trees,  in  churches  or  church- 
yards, &c:  where  preests,  moonks,  and  friers  had  laid  their  plots,  and 
made  their  confederacies  aforehand,  to  beguile  the  world,  to  gaine 
monie,  and  to  adde  credit  to  their  profession.     This  practise  began 


of  Witchcraft.  chap.  e.  133 

in  the  okes  of  Z?^^t7«a,  in  the  which  was  a  wood,  the  trees  thereof  siraho  Geog. 
(they  saie)  could  speake.  And  this  was  doone  by  a  knave  in  a  ^j  l^ier  u  i. 
hollowe  tree,  that  seemed  sound  unto  the  simple  people.  This  wood  de  pras.  dam. 
was  in  Molosstts  a  part  of  Greece.,  called  Epyrics,  and  it  was  named 
Dodonas  oracles.  There  were  manie  oracles  in  Aegypt ;  namelie,  of 
Hercules.,  oi  Apollo.,  of  Minerva,  of  Diana,  of  Mars,  oi  Jupiter,  and 
of  the  oxe  Apys,  who  was  the  sonne  of  Jupiter,  but  his  image  was 
worshipped  in  the  likenesse  of  an  oxe.  Latona,  who  was  the  mother 
of  Apollo,  was  an  oracle  in  the  citie  of  Bute.  The  preests  of  Apollo, 
who  alwaies  counterfaited  furie  and  madnesse,  gave  oracles  in  the 
temple  called  Clarius,\\\\.h.\n  the  citie  of  Colophon  in  Greece.  At  Thebes 
in  Bceotia  and  also  in  Lcebadia,  Trophonius  was  the  cheefe  oracle. 
At  Memphis  a  cow,  at  Corinth  an  oxe  called  Mitieus,  in  Arsinoe  a 
crocodile,  in  Athens  a  prophet  called  Ainphiaraus,  who  /  indeed  166. 
died  at  Thebes,  where  they  saie  the  earth  opened,  &  swallowed  him 
up  quicke.  At  Delphos  was  the  great  temple  of  Apollo,  where 
divels  gave  oracles  by  maides  (as  some  saie)  though  indeed  it  was 
doone  by  preests.  It  was  built  upon  Parnassus  hill  in  Greece. 
And  the  defenders  of  oracles  saie,  that  even  as  rivers  oftentimes 
are  diverted  to  another  course  ;  so  likewise  the  spirit,  which  in- 
spired the  cheefe  prophets,  may  for  a  time  be  silent,  and  revive 
againe  by  revolution. 

Demetrius  saith,  that  the  spirits,  which  attended  on  oracles,  waxed 
wearie  of  the  peoples  curiositie  and  importunitie,  and  for  shame  for- 
sooke  the  temple.     But  as  *one  that  of  late  hath  written  against    *H.  Haw.  in 
prophesies  saith  ;  It   is  no  marvell,  that   when   the   familiars   that    sathea-"' 
speake  in  trunks  were  repelled  from  their  harbour  for  feare  of  dis-   gainst  pro- 
coverie,  the  blocks  almightie  lost  their  senses.     For  these  are  all 
gone  now,  and  their  knaverie  is  espied  ;  so  as  they  can  no  longer 
abuse  the  world  with  such  babies.     But  whereas  /  these  great  doctors    122. 
suppose,  that  the  cause  of  their  dispatch  was  the  comming  of  Christ  ; 
if  they  meane  that  the  divell  died,  so  soone  as  he  was  borne,  or  that 
then  he  gave  over  his  occupation:  they  are  deceived.     For  the  popish 
church  hath  made  a  continuall  practise  hereof,  partlie  for  their  owne 
private  profit,  lucre,  and  gaine  ;  and  partly  to  be  had  in  estimation 
of  the  world,  and  in   admiration  among  the  simple.     But  indeed, 
men  that  have  learned   Christ,  and  beene  conversant  in  his  word, 
have  discovered   and   shaken    off    the    vanitie    and    abhomination 
heereof.     But  if  those  doctors  had  lived  till  this  daie,  they  would 
have  said  and  written,  that  oracles  had  ceased,  or  rather  beene  driven 
out  oi  England  m  the  time  of  K.  Henrie  the  eight,  and  of  Queene    ln."hose 

^    .  .  o      '  ^  daies  ora- 

Elizabetli  his  daughter  ;  who  have  doone  so  much  in  that  behalfe,  as    cies  ceased 
at  this  houre  they  are  not  onlie  all  gone,  but  forgotten  here  in  this    '"    "^^" 


134  8  Booke,  The  discoverie 

English  nation,  where  they  swarmed  as  thicke  as  they  did  in  Boeotia^ 
or  in  any  other  place  in  the  world.     But  the  credit  they  had,  depended 
not  upon  their  desart,  but  upon  the  credulitie  of  others.     Now  there- 
fore I  will  conclude  and  make  an  end  of  this  matter,  with  the 
Zach.  10.  opinion  and  saiengof  the  prophet  ;  Vaine  is  the  answer 

^''  '*'*■  of  idols.     For  they  have  eies  and   see   not, 

eares   and   heare    not,    mouthes    and 
speake   not,    &c:  and   let   them 
shew   what   is   to  come, 
and    I    will    saie 
they  are  gods 
indeed.// 


of  Witchcraft. 


Chap. 


135 


Tf    The  ninth   Booke. 

The    first    Chapter. 

The  Hcbrue  word  Kasam  expounded,  and  how  far  re  a  Christian 
may  conjecture  of  thiftgs  to  come. 

lASAM  (as  fohn  Wierus  upon  his  owne  knowledge 
affirmeth,  and  upon  the  word  of  A7idrceas  Masius  re- 
porteth)  differeth  little  in  signification  from  the  former 
word  Ob:  betokening  Vaticinari,  which  is,  To  prophesie, 
and  is  most  commonlie  taken  in  evill  part ;  as  in  Deut.  \Z.  ferent.  27. 
&c:  howbeit,  sometime  in  good  part,  as  in  Esaie  3.  verse.  2.  To 
foretell  things  to  come  upon  probable  conjectures,  so  as  therein  we 
reach  no  further  than  becommeth  humane  capacitie,  is  not  (in  mine 
opinion)  unlawfuU,  but  rather  a  commendable  manifestation  of  wise- 
dome  and  judgment,  the  good  gifts  and  notable  blessings  of  GOD, 
for  the  which  we  ought  to  be  thankfull  ;  as  also  to  yeeld  due  honour 
and  praise  unto  him,  for  the  noble  order  which  he  hath  appointed  in 
nature  :  praieng  him  to  lighten  our  hearts  with  the  beames  of  his 
wisedome,  that  we  may  more  and  more  profit  in  the  true  knowledge 
of  the  workemanship  of  his  hands.  But  some  are  so  nise,  that  they 
condemne  generallie  all  sorts  of  divinations,  denieng  those  things 
that  in  nature  have  manifest  causes,  and  are  so  framed,  as  they  for- 
shew  things  to  come,  and  in  that  shew  admonish  us  of  things  after  to 
insue,  exhibiting  signes  of  unknowne  and  future  matters  to  be  judged 
upon,  by  the  order,  lawe,  and  course  of  nature  /  proposed  unto  us  by 
God. 

And  some  on  the  other  side  are  so  bewitched  with  follie,  as  they 
attribute  to  creatures  that  estimation,  which  rightlie  and  truelie 
apperteineth  to  God  the  creator  of  all  things  ;  affirming  that  the 
publike  and  private  destinies  of  all  humane  matters,  and  whatsoever 
a  man  would  knowe  of  things  come  or  gone,  is  manifested  to  us  in  the 
heavens  :  so  as  by  the  starres  and  planets  all  things  might  be 
knowne.  These  would  also,  that  nothing  should  be  taken  in  hand  or 
gone  about,  without  the  favourable  aspect  of  the  planets.  By  which, 
and  other  the  like  devises  they  deprave  and  prophane  the  ancient  and 
commendable  observations  of  our  forfathers  :  as  did  Colebrasus,  who 
taught,  that  all  mans  life  was  governed  by  the  seven  planets  ;  and 
yet  a  christian,  and  condemned  for  heresie.  But  let  us  so  farre  foorth 
imbrace  and  allow  this  philosophie  and  prophesieng,  as  the  word  of 
God  giveth  us  leave,  and  commendeth  the  same  unto  us.  / 


16-].     123. 


J.  IVn-r.  lib. 
de  prcest.  da- 
mon. 


All  divina- 
tions are 
not  con- 
demnable. 


16S. 


Colebrasus 
erronious 
&  impious 
opinion. 


136 


9.  Booke. 


The  discoverie 


124. 


Psalm.  13. 
Jerem.  54. 
Gen.  I. 
Ezech.  I. 
Gen.  9. 


Ecclus.  43. 
Ps.  19.  &  50. 


Ecclus.  43. 
Baruch.  3. 


i6g. 

Luk.  I  J,  24. 

^Mispr.  saire.] 
Matt.  16.  2, 


Lad  ant.  co. 
tra  astrolo- 
gos. 

Peucer.  de 
astrol.  pag. 
383. 


The    second   Chapter. 

Proofes  by  the  old  and  iietu  testament.,  that  certaine  observations 
of  the  weather  are  lawfull. 

[hen  God  by  his  word  and  wisedome  had  made  the 
heavens,  and  placed  the  starres  in  the  firmament,  he 
said  ;  Let  them  be  for  signes,  and  for  seasons,  and  for 
daies,  and  yeares.  When  he  created  the  rainebowe  in 
the  clouds,  he  said  it  should  be  for  a  signe  and  token  unto  us. 
Which  we  find  true,  not  onelie  of  the  floud  past,  but  also  of  shewers 
to  come.  And  therefore  according  to  Jesus  Sirachs  advise,  let  us 
behold  it,  and  praise  him  that  made  it.  The  prophet  David  saith  ; 
The  heavens  declare  the  gloria  of  God,  and  the  firmament  sheweth 
his  handie  worke  :  daie  unto  daie  uttereth  the  same,  and  night  unto 
night  teacheth  knowledge.  It  is  also  written  that  by  the  commandement 
of  the  holie  one  the  starres  are  placed,  and  continue  in  their  order,  & 
faile  not  in  their  watch.  It  should  appeare,  that  Christ  himselfe  did  not 
altogither  neglect  the  course  &  order  of  the  heavens,  in  that  he  said ; 
When  you  see  a/  cloud  rise  out  of  the  west,  streight  waie  you  saie  a 
shewer  commeth  :  and  so  it  is.  And  when  you  see  the  southwind 
blowe  ;  you  saie  it  will  be  hot,  and  so  it  commeth  to  passe.  Againe, 
when  it  is  evening,  you  saie  faire*  weather,  for  the  skie  is  red :  and 
in  the  morning  you  saie,  to  daie  shalbe  a  tempest,  for  the  skie  is  red 
and  lowring.  Wherein  as  he  noteth  that  these  things  doo  trulie  come 
to  passe,  according  to  ancient  observation,  and  to  the  rule  astro- 
nomicall  :  so  doth  he  also  by  other  words  following  admonish  us, 
that  in  attending  too  much  to  those  obsevations,  we  neglect  not 
speciallie  to  follow  our  christian  vocation. 

The  physician  is  commended  unto  us,  and  allowed  in  the  scriptures  : 
but  so  to  put  trust  in  him,  as  to  neglect  &  distrust  God,  is  severelie 
forbidden  and  reproved.  Surelie  it  is  most  necessarie  for  us  to  know 
and  observe  diverse  rules  astrologicall  ;  otherwise  we  could  not  with 
oportunitie  dispatch  our  ordinarie  affaires.  And  yet  Lactantiiis  con- 
demneth  and  recounteth  it  among  the  number  of  witchcrafts  :  from 
whose  censure  Calvine  doth  not  much  varie.  The  poore  husbandman 
perceiveth  that  the  increase  of  the  moone  maketh  plants  and  living 
creatures  frutefull  :  so  as  in  the  full  moone  they  are  in  best  strength, 
decaieng  in  the  wane,  and  in  the  conjunction  doo  utterlie  wither 
and  vade.  Which  when  by  observation,  use  and  practise  they 
have  once  learned,  they  distribute  their  businesse  accordinglie  ;  as 
their  times  and  seasons  to  sowe,  to  plant,  to  proine,  to  let  their  cattell 
bloud,  to  cut,  &c./ 


of  IVitcJnraft. 


Chap.   \. 


0/ 


The    third    Chapter. 

That  cerfeine  observations  are  indifferent,  certeine  ridiculous,  and 
certeine  impious,  whence  that  cunning  is  derived  of  Apollo,  and 
of  Aruspices. 

KNOW  not  whether  to  disallow  or  discommend  the 
curious  observation  used  by  our  elders,  who  conjectured 
upon  nativities  :  so  as,  if  Saturne  and  Mercurie  were 
opposite  in  anie  brute  signe,  a  man  then  borne  should  be 
dumbe  or  stammer  much  ;  whereas  it  is  dailie  scene,  that  children 
naturallie  imitate  their  parents/  conditions  in  that  behalfe.  Also  they 
have  noted,  that  one  borne  in  the  spring  of  the  moone,  shalbe 
healthie  ;  in  that  time  of  the  wane,  when  the  moone  is  utterlie  decaied, 
the  child  then  borne  cannot  live  ;  and  in  the  conjunction,  it  cannot 
long  continue. 

But  I  am  sure  the  opinion  of  Julius  Matermis  is  most  impious, 
who  writeth,  that  he  which  is  borne  when  Saturne  is  in  Leone,  shall 
live  long,  and  after  his  death  shall  go  to  heaven  presentlie.  And  so 
is  this  oi  Albumasar,  who  saith,  that  whosoever  praieth  to  God,  when 
the  moone  is  in  Capite  draconis,  shalbe  heard,  and  obteine  his  praier. 
Furthermore,  to  plaie  the  cold  prophet,  as  to  recount  it  good  or  bad 
lucke,  when  salt  or  wine  falleth  on  the  table,  or  is  shed,  &c  :  or  to 
prognosticate  that  ghests  approch  to  your  house,  upon  the  chattering 
of  pies  or  haggisters,  wherof  there  can  be  yeelded  no  probable 
reason,  is  altogither  vanitie  and  superstition  :  as  hereafter  shalbe 
more  largelie  shewed.  But  to  make  simple  people  beleeve,  that  a 
man  or  woman  can  foretell  good  or  evill  fortune,  is  meere  witchcraft 
or  cousenage.  For  God  is  the  onlie  searcher  of  the  heart,  and  de- 
livereth  not  his  counsell  to  so  lewd  reprobates.  I  know  diverse 
writers  afifirme,  that  witches  foretell  things,  as  prompted  by  a  reall 
divell ;  and  that  he  againe  learneth  it  out  of  the  prophesies  written  in 
the  scriptures,  and  by  other  nimble  sleights,  wherein  he  passeth  anie 
other  creature  earthlie  ;  and  that  the  same  divell,  or  some  of  his 
fellowes  runnes  or  flies  as  farre  as  Rochester,  to  mother  Bungle  ;  or  to 
Catiturburie  to  M.  T ;  or  to  Delphos,  to  Apollo  ;  or  to  Aesculapius, 
in  Pargamo  ;  or  to  some  other  idoU  or  witch,  and  there  by  waie  of 
oracle  answers  all  questions,  through  his  understanding  of  the  pro- 
phesies conteined  in  the  old  testament,  especiallie  in  Daniel  and 
Esaie  :  whereby  the  divell  knew  of  the  translation  of  the  monarchie 
from  Babylon  to  Grcecia,  &c.  But  either  they  have  learned  this  of 
some  oracle  or  witch  ;  or  else  I  know  not  where  the  divell  they  find  it. 

T 


125. 


The  ridicu- 
lous art  of 
nalivitie- 
casting. 


170. 


Julius  Ma- 
te rnus  his 
most  impi- 
ous opi- 
nion. 


Bodinus. 
Danceiis, 
Erastus. 
Heniingius. 
Mai.  nialef. 
Thorn.  Aqui- 
nas, (sfc. 


138 


9-  Boolte. 


The  discoverie 


ApoUos 
passions. 


Marrie  certeine  it  is,  that  herein  they  shew  themselves  to  be  witches 
and  fond  divinors  :  for  they  find  no  such  thing  written  in  Gods 
word. 

Of  the  idoll  called  Apollo,  I  have  somewhat  alreadie  spoken  in 
the  former  title  of  Ob  or  Pytho  ;  and  some  occasion  I  shall  have 
to  speake  thereof  hereafter  :  and  therfore  at  this  time  it  shall 
suffice  to  tell  you,  that  the  credit  gained  thereunto,  was  by  the  craft  / 
^IJ-  and  cunning  of  the  priests,  which  tended  thereupon  ;  who  with  their 
126.  counterfeit  miracles  so/  bewitched  the  people,  as  they  thought  such 
vertue  to  have  beene  conteined  in  the  bodies  of  those  idols,  as  God 
hath  not  promised  to  anie  of  his  angels,  or  elect  people.  For  it  is 
said,  that  if  Apollo  were  in  a  chafe,  he  would  sweat  :  if  he  had 
remorse  to  the  afflicted,  and  could  not  help  them,  he  would  shed 
teares,  which  I  beleeve  might  have  beene  wiped  awaie  with  that 
handkerchiefe,  that  wiped  and  dried  the  Rood  of  graces  face,  being 
in  like  perplexities.  Even  as  another  sort  of  witching  priests  called 
Aruspices,  prophesied  victorie  to  Alexander,  bicause  an  eagle  lighted 
on  his  head  :  which  eagle  might  (I  beleeve)  be  cooped  or  caged  with 
MaJwmets  dove,  that  picked  peason  out  of  his  eare. 


What  pro- 

fihesies  al- 
owable. 


J.  Bod.  lib. 
dtPin.  lib  I. 
cat.  4. 


de 
1^2. 


The  fourth  Chapter. 

The  predictions  of  soothsaiers  and  lewd  priests,  the  prognostications 
of  astro7iomers  and  physicians  allowable,  divine  prophesies  holie 
and  good. 

I  HE  cousening  tricks  of  oracling  priests  and  monkes,  are 
and  have  beene  speciallie  most  abhominable.  The  super- 
stitious observations  of  sensles  augurors  and  soothsaiers 
(contrarie  to  philosophie,  and  without  authoritie  of  scrip- 
ture) are  verie  ungodlie  and  ridiculous.  Howbeit,  I  reject  not  the 
prognostications  of  astronomers,  nor  the  conjectures  or  forewarnings 
of  physicians,  nor  yet  the  interpretations  of  philosophers  ;  although 
in  respect  of  the  divine  prophesies  conteined  in  holie  scriptures,  they 
are  not  to  be  weighed  or  regarded.  For  the  end  of  these  and  the 
other  is  not  onlie  farre  differing  ;  but  whereas  these  conteine  onlie 
the  word  and  will  of  God,  with  the  other  are  mingled  most  horrible 
lies  and  cousenages.  For  though  there  may  be  many  of  them  learned 
and  godlie,  yet  lurke  there  in  corners  of  the  same  profession,  a  great 
number  of  counterfets  and  couseners.  f.  Bodin  putteth  this  differ- 
ence betweene  divine  prophets  and  inchantors  ;/  to  wit,  the  one  saith 
alwaies  true,  the  others  words  (proceeding  from  the  divell)  are 
alwaies  false  ;  or  for  one  truth  they  tell  a  hundred  lies.     And  then 


of  Witchcraft. 


Chap.  5. 


139 


why  maie  not  everie  witch  be  thought  as  cunning  as  Apollo}  And 
why  not  everie  counterfet  cousener  as  good  a  witch  as  mother  Bioi^iel 
For  it  is  ods,  but  they  will  hit  the  truth  once  in  a  hundred  divinations 
as  well  as  the  best. 


The    fift    Chapter. 


The  diversitie  of  trice  prophets^  of  Urim,  and  of  the  propheticall 
use  of  the  twelve  precious  stones  cofttetned  therein,  of  the  divine 
voice  called  Eccho. 

T  should  appeare,  that  even  of  holie  prophets  there  were 
diverse  sorts.  For  David  and  Salomon,  although  in 
their  psalmes  and  parables  are  conteined  most  excellent 
mysteries,  and  notable  allegories :  yet  they  were  not  indued  Diverse  de- 
with  that  degree  of  prophesie,  that  Elie  and  Elisha  were,  &c./  For  as  prophesie.  127. 
often  as  it  is  said,  that  God  spake  to  David  or  Salomon,  it  is  meant 
to  be  done  by  the  prophets.  For  Nathan  or  Gad  were  the  messengers 
and  prophets  to  reveale  Gods  will  to  David.  And  Ahiam  the  Silo-  2.  Reg.  2. 
nite  was  sent  from  God  to  Salomon.  Item,  the  spirit  of  prophesie, 
which  Elias  had,  was  doubled  upon  Elisha.  Also  some  prophets 
prophesied  all  their  lives,  some  had  but  one  vision,  and  some  had 
more,  according  to  Gods  pleasure  ;  yea  some  prophesied  unto  the 
people  of  such  things  as  came  not  to  passe,  and  that  was  where  Gods 
wrath  was  pacified  by  repentance.  But  these  prophets  were  alwaies 
reputed  among  the  people  to  be  wise  and  godlie  ;  whereas  the  heathen 
prophets  were  evermore  knowne  and  said  to  be  mad  and  foolish  :  as 
it  is  written  both  of  the  prophets  oi  Sibylla,  and  also  oi  Apollo  ;  and 
at  this  daie  also  in  the  Indies,  Slc. 

But  that   anie  of  these  extraordinarie  gifts  remaine  at  this  daie, 
Bodin,  nor  anie  witchmonger  in  the  world  shall  never  be  able  to    J-  Bodin. 
proove  :  though  he  in  his  booke  of  divelish  madnesse  would  make 
men  beleeve  it.     For  these  were  miraculouslie  mainteined/  by  God   lyj. 
among  the  Jewes,  who  were  instructed  by  them  of  all  such  things  as 
should  come  to  passe  ;  or  else  informed  by  Urint  :  so  as  the  preests 
by   the   brightnes  of  the  twelve  pretious  stones  conteined  therein, 
could  prognosticate  or  expound  anie  thing.     Which  brightnes  and 
vertue  ceased  (as yi^jfc'/J/n^j  reporteth)  two  hundred  yeares  before  he   yoseph. dean- 
was  borne.     So  as  since  that  time,  no  answers  were  yelded  thereby   '"^"''• 
of  Gods  will  and  pleasure.     Nevertheles,  the   Hebrues  write,  that   Josue fiUus 
there  hath  beene  ever  since  that  time,  a  divine  voice  heard  among   ^Z'keaboth. 
them,   which    in   Latine   is   called    Filia   vocis,  in    Greeke  ^x^^'i    ""^ 
English  The  daughter  of  speech. 


140 


9-  Booke. 


The  discoverie 


Phopliesies 
conditio- 


174- 

The  subject  128. 
of  the  pro- 
phesies of 
the  old  te- 


2.  Reg.  2.  13. 


The    sixt    Chapter. 

Of  prophesies  cottditiojiall :  whereof  the  prophesies  in  the  old 
testamefit  doo  intreate^  and  by  whom  they  were  pjiblishedj  witch- 
mongers  aunswers  to  the  objections  against  witches  st/pernaturall 
actions. 

HRIST  and  his  apostles  prophesied  of  the  calamities  and 
afflictions,  which  shall  greeve  and  disturbe  the  church  of 
God  in  this  life  :  also  of  the  last  dale,  and  of  the  signes 
and  tokens  that  shall  be  shewed  before  that  dale  :  and 
finallie  of  all  things,  which  are  requisite  for  us  to  foreknowe.  How- 
beit,  such  is  the  mercie  of  God,  that  all  prophesies,  threatnings, 
plagues,  and  punishments  are  annexed  to  conditions  of  repentance  : 
as  on  the  other  side,  corporall  blessings  are  tied  under  the  condition 
of  the  crosse  and  castigation.  So  as  by  them  the  mysteries  af  our 
salvation  being  discovered  unto  us,  we  are  not  to  seeke  new  signes  and 
miracles  ;  but  to  attend  to  the  doctrine  of  the  apostles,  who  preached 
Christ  exhibited  and  crucified  for  our  sinnes,  his  resurrection,  ascen- 
sion, and  thereby  the  redemption  of  as  manie  as  beleeve,  &c. 

The  prophesies  in  the  old  testament  treat  of  the  continuance,  the 
governement,  and  the  difference  of  estates  :  of  the  distinction  of  the 
foure  monarchies,  of  their  order,  decaie,  and  instauration  ;/  of  the 
changes  and/  ruines  of  the  kingdomes  oi  fuda,  Israel,  Aegypt,  Persia, 
Grcscia,  Gr'c  :  and  speciallie  of  the  comming  of  our  Saviour  Jesus 
Christ  ;  and  how  he  should  be  borne  of  a  virgine,  and  where,  of  his 
tribe,  passion,  resurrection,  &c.  These  prophesies  were  published 
by  Gods  speciall  and  peculiar  prophets,  endued  with  his  particular 
and  excellent  gifts,  according  to  his  promise  ;  I  will  raise  them  up  a 
prophet  out  of  the  midst  of  their  brethren,  I  will  put  my  words  in  his 
mouth,  &c.  Which  though  it  were  speciallie  spoken  of  Christ,  yet 
was  it  also  spoken  of  those  particular  prophets,  which  were  placed 
among  them  by  God  to  declare  his  will ;  which  were  also  figures  of 
Christ  the  prophet  himselfe.  Now,  if  prophesie  be  an  extraordinarie 
gift  of  God,  and  a  thing  peculiar  to  himselfe,  as  without  whose  speciall 
assistance  no  creature  can  be  a  prophet,  or  shew  what  is  to  come  ; 
whie  should  we  beleeve,  that  those  lewd  persons  can  performe  by 
divinations  and  miracles  that  wliich  is  not  in  humane  but  in  divine 
power  to  accomplish  .-' 

Howbeit,  when  I  denie  that  witches  can  ride  in  the  aire,  and  the 
miraculous  circumstance  thereof:  by  and  by  it  is  objected  unto  me, 
that  Enoch  and  Elie  were  rapt  into  heaven  bodilie  ;  and  that  Abactike 


of  Witchcraft.  chap.  7.  141 

was  carried  in  the  aire,  to  feed  Daniel :  and  so  falselie  oppose  a  divels 
or  a  witches  power  against  the  vertue  of  the  Holy-ghost.  If  I  deride 
the  poets  opinions,  saieng,  that  witches  cannot  Caelo  dediicere  Ittnain, 
fetch  the  moone  from  heaven,  &c:  they  tell  me  that  at  Jos/nias  battell 
the  sunne  staied,  and  at  the  passion  of  Christ  there  was  palpable 
darknes.  If  I  denie  their  cunning  in  the  exposition  of  dreames,  ad- 
vising them  to  remember  Jereinles  counsell,  not  to  followe  or  credit 
the  expositors  of  dreames  ;  they  hit  me  in  the  teeth  with  Daniel  and 
Joseph  :  for  that  the  one  of  them  expounded  Pharao  the  Persian 
kings,  the  other  Nabuchadnez-zar  the  Aegyptia7i  kings  dreame.  If  I 
saie  with  Salomon^  that  the  dead  knowe  nothing,  and  that  the  Eccles.  9, 5. 
dead  knowe  us  not,  neither  are  remooveable  out  of  Abrahams 
bosome,  &c  :  they  produce  the  storie  of  Saimiel :  wherein,  I  saie,  i.  Sam.  j8. 
they  set  the  power  of  a  creature  as  high  as  the  creator.  If  I  saie, 
that  these  witches  cannot  transubstantiate  themselves,  nor  others 
into  beasts,  &c.  they  cite  the  storie  of  Nabuchad7iez-xar ;  as  though 
indeed  he  were  made  a  materiall  beast,  and  that  also  by  witch-/ 
craft ;  and  strengthen  that  their  assertion  with  the  fables  of  Circe  and  //j. 
Ulysses  his  companions,  &c. 

The   seventh    Chapter. 

What  were  the  miracles  expressed  in  the  old  testament,  and  what 
are  they  in  the  new  testajnent :  a7id  that  we  are  7iot  fioiu  to  looke 
for  anie  jnore  miracles. 

HE  miracles  expressed  in  the  old  testament  were  manie, 
but  the  end  of  them  all  was  one,  though  they  were  divers 
and  differing  in  shew  :  as  where  the  sacrifices  of  Moses, 
Elias,  and  Salomon,  being  abundantlie  wet  were  burnt 
with  fier  from  heaven,  &c.  The  varietie  of  toongs  at  the  building  of  Gen.  11,6. 
Babylon,  Isaachs  birth  of  Sarah  being  by  nature  past  children,/  the  ^an'  "i".  129. 
passage  through  the  red  sea,  Daniels  foretelling  of  the  foure 
monarchies,  in  the  fourth  whereof  he  apparantlie  foresheweth  the 
comming  of  the  Lord.  All  these,  and  manie  other,  which  are  expressed 
in  the  old  testament,  were  mercifull  instructions  and  notable  miracles 
to  strengthen  the  faith  of  Gods  people  in  their  Messias.  If  you  had 
gone  to  Delphos,  Apollo  would  have  made  you  beleeve  with  his 
amphibologicall  answers,  that  he  could  have  foretold  you  all  these 
things. 

The  miracles  wrought  by  Christ  were  the  raising  up  of  the  dead  a  summe 
(which  manie  would  impute  to  the  woman  of  Endor,  and  also  to  our  ^i^j'jJe's'' 
witches  and  conjurors)  the  restoring  of  the  lame  to  lims,  the  blind  to 


142  Q.  Booke.  The  discove7'ie 

sight,  the  dumbe  to  speach,  and  finallie  the  healing  of  all  diseases  ; 
which  manie  beleeve  our  witches  can  doo  ;  yea,  and  as  they  them- 
selves will  take  it  upon  them.  As  for  casting  out  of  divels  (which 
was  another  kind  of  miracles  usuall  with  Christ)  witches  and  con- 
jurors are  said  to  be  as  good  thereat  as  ever  he  was  :  and  yet,  if  you 
will  beleeve  Christs  words,  it  cannot  be  so.  For  he  saith  ;  Everie 
Matt.  ij.  35.  kingdome  divided  against  it  selfe,  shall  be  brought  to  naught,  &c.     If 

sathan  cast  out  sathan,  he  is  divided,  &c  :  and  his  kingdome  shall  not 
endure,  &c./ 
lyO.  Peters  chaines  fell  off  in  prison,  so  did  Richard  Gallisies  fetters  at 
Windsor  :  marrie  the  prison  doores  opened  not  to  Richard,  as  they 
did  to  Peter.  Helias  by  speciall  grace  obtained  raine,  our  witches 
can  make  it  raine,  when  they  list,  &c.  But  sithens  Christ  did  these 
miracles,  and  manie  more,  and  all  to  confirme  his  truth,  and  strengthen 
our  faith,  and  finallie  for  the  conversion  of  the  people  (as  appeareth 
in  John.  6.  7,  and  12  :  in  so  much  as  he  vehementlie  reprooved  such, 
Luk.  10,  13.  as  upon  the  sight  of  them  would  not  beleeve,  saieng ;  Wo  be  to  thee 

Chorazin,  wo  be  to  thee  Bethsaida.    If  the  miracles  had  beene  doone  in 
Tyre  and  Sidon,  which  have  beene  doone  in  you,  they  had  a  great  while 
ago  repented,  &c.     Let  us  settle  and  acquiet  our  faith  in  Christ,  and 
beleeving  all  his  wonderous  works,  let  us  reject  these  old  wives  fables, 
as  lieng  vanities  :  whereof  you  may  find  in  the  golden  legend,  Af.  Mai. 
and  speciallie  in  Bodin  miraculous  stuffe,  enough  to  checke  all  the 
miracles  expressed  in  the  old  and  new  testament  ;  which  are  of  more 
credit  with  manie  bewitched  people,  than  the  true  miracles  of 
Christ  himselfe.     Insomuch  as  they  stand  in  more  awe 
of  the  manacies  of  a  witch,  than  of  all  the 
threatnings  and  cursses  pronounced 
by  God,  and  expressed  in  his 
word.     And  thus  much 
touching  the  word 
Kasam.jl 


of  Witchcraft. 


Chap.  2. 


143 


f  The  tenth  Booke, 

The    first    Chapter. 


177. 


130. 


The  interpretation  of  this  Hebrue   word  Onen,  of  the  vanitie   of 
dreafties,  and  divi^iations  thereupoit. 

MEN  differeth  not  much  ixon-\Kasain,  but  that  it  is  extended 
to  the  interpretation  of  dreames.  Andas  for  dreames,  what- 
soever credit  is  attributed  unto  them,  proceedeth  of  foUie  :  Eccius.  24, 
and  they  are  fooles  that  trust  in  them,  for  whie  they  have 
deceived  many.  In  which  respect  the  Prophet  giveth  us  good  warn- 
ing, not  to  followe  nor  hearken  to  the  expositors  of  dreames,  for  they 
come  through  the  multitude  of  busines.  And  therefore  those  witches, 
that  make  men  beleeve  they  can  prophesie  upon  dreames,  as  knowing 
the  interpretation  of  them,  and  either  for  monie  or  gloria  abuse  men 
&  women  therby,  are  meere  couseners,  and  worthie  of  great  punish- 
ment :  as  are  such  witchmongers,  as  beleeving  them,  attribute  unto 
them  such  divine  power  as  onelie  belongeth  to  God  :  as  appeereth  in 
feretnie  the  Prophet./ 


Jerem.  27. 
Eccle.  5. 


Jerem.  23, 
25.  26.  27. 
Read  the 
words. 


The   second    Chapter.  178. 

Of  divine,   naturally   and  casuall  dreames,   with   their  differing 
causes  and  effects. 

lACROBIUS   recounteth    five   differences   of  images,   or 
rather    imaginations    exhibited  unto   them   that    sleepe, 
which  for  the  most  part  doo  signifie  somewhat  in  admo- 
nition.    There  be  also  many  subdivisions  made  hereof, 
which  I  thinke  needlesse  to  reherse.    In  faster  Peucer  they  are  to  be   Peucerin 

...  ,  .  r   1  ^1  dtvmat.  ex 

scene.  With  the  causes  and  occasions  of  dreames.      1  here  were  woont    somniis. 
to  be  delivered  from  God  himselfe  or  his  angels,  certeine  dreames 
and  visions  unto  the  prophets  and  holie  fathers  :  according  to  the 
saieng  oi  foci ;  I  will  powre  my  spirit  upon  all  flesh,  your  yoong  men    joei.  2. 
shall  dreame  dreames,  and  your  old  men  shall  see  visions.     These 
kind  of  dreames  (I  say)  were  the  admonishments  and  forewarnings    Matth.  i.  20. 
of  God  to  his  people  :  as  that  oi  foseph,  to  abide  with  Marie  his  wife, 
after  she  was  conceived  by  the  Holie-ghost,  as  also  to  conveie  our    Matih.  2, 13. 
Saviour  Christ  into  Aegypt,  &c  :  the  interpretation  whereof  are  the 
peculiar  gifts  of  God,  which  foseph  the  patriarch,  and  Daniel  the    Gen.  39.  & 
prophet  had  most  speciallie.  Dani.  t' 

As  for  physicall  conjectures  upon  dreames,  the  scriptures  *improove    [*  ?  reproove] 


144 


10.  Booke. 


The  disc  ore  vie 


131. 


Eccles.  5.     lyQ- 


Englished  by 

Abraham 

Fleming. 


them  not  :  for  by  them  the  physicians  manie  times  doo  understand 
the  state  of  their  patients  bodies.  For  some  of  them  come  by  meanes 
of  choler,  flegme,  melanchoHe,  or  bloud  ;  and  some  by  love,  surfet, 
hunger,  thirst,  &c.  Gallen  and  Boetius  were  said  to  deale  with 
divels,  bicause  they/  told  so  justlie  their  patients  dreames,  or  rather 
by  their  dreames  their  speciall  diseases.  Howbeit,  physicall  dreames 
are  natural!,  and  the  cause  of  them  dwelleth  in  the  nature  of  man. 
For  they  are  the  inward  actions  of  the  mind  in  the  spirits  of  the 
braine,  whilest  the  bodie  is  occupied  with  sleepe  :  for  as  touching 
the  mind  it  selfe,  it  never  sleepeth.  These  dreames  varie,  according 
to  the  difference  of  humors  and  vapors.  There  are  also  casuall 
dreames,  which  (as  Salomon  saith)/  come  through  the  multitude  of 
businesse.  For  as  a  looking  glasse  sheweth  the  image  or  figure  there- 
unto opposite  :  so  in  dreames,  the  phantasie  &  imagination  informes 
the  understanding  of  such  things  as  haunt  the  outward  sense. 
Whereupon  the  poet  saith  : 

Soiimia  tie  cures,  nam  mens  humana  quod  optai, 
Dmn  vigilat  sperans,per  somtium  cernit  id  ipsum  : 

Regard  no  dreames,  for  why  the  mitid 
Of  that  in  sleepe  a  view  dooth  take. 
Which  it  dooth  wish  and  hope  to  find, 
At  such  time  as  it  is  awake. 


A  dissonan- 
cie  in  opi- 
nions a- 
bout 
dreames. 


The   third    Chapter. 

The  opinion  of  divers  old  writers  touching  dreames,  and  how  they 
varie  in  noting  the  causes  thereof 

YNESIUS,  Themistius,  Democritus,  and  others  grounding 
themselves  upon  examples  that  chance  hath  sometimes 
verified,  persuade  men,  that  nothing  is  dreamed  in  vaine  : 
affirming  that  the  hevenlie  influencies  doo  bring  foorth 
divers  formes  in  corporall  matters  ;  and  of  the  same  influencies,  visions 
and  dreames  are  printed  in  the  fantasticall  power,  which  is  instru- 
mental!, with  a  celestial!  disposition  meete  to  bring  foorth  some  effect, 
especiallie  in  sleepe,  when  the  mind  (being  free  from  bodilie  cares)  may 
more  liberallie  receive  the  heavenlie  influencies,  wherby  many  things 
are  knowne  to  them  sleeping  in  dreames,  which  they  that  wake  cannot 
see.  Plato  attributeth  them  to  the  formes  and  ingendred  knowledges 
of  the  soule  ;  Avicen  to  the  last  intelligence  that  moveth  the  moone, 
through  the  light  that  lighteneth  the  fantasie  in  sleepe  ;  Aristotle  to 
the  phantasticall  sense;  Averroes  io  the  imaginative;  Albert  to  the 
influence  of  superior  bodies,/,' 


of  Witchcraft. 


Cliap.  4. 


145 


The    fourth    Chapter. 

Against  interpreters  of  dreanies,  of  the  or  dinar ie  cause  of  dreanies^ 
Heviingius  his  opinion  of  diabolicall  dreaines,  the  interpretation 
of  dreames  ceased. 

HERE  are  bookes  carried  about  concerning  this  matter, 
under  the  name  oi  Abraham,  who  (as  Philo  In  lib.  gigan- 
tiini  saith)  was  the  first  inventor  of  the  exposition  of 
dreames :  and  so  likewise  of  Salomon  and  Daniel.  But 
Cicero  In  lib.  dc  divinatiotte  confuteth  the  vanitie  and  follie  of  them 
that  give  credit  to  dreames.  And  as  for  the  interpretors  of  dreames, 
as  they  knowe  not  before  the  dreame,  nor  yet  after,  any  certeintie  ; 
yet  when  any  thing  afterwards  happeneth,  then  they  applie  the  dreame 
to  that  which  hath  chanced. 

Certeinlie  men  never  lightHe  faile  to  dreame  by  night,  of  that  which 
they  meditate  by  daie  :  and  by  daie  they  see  divers  and  sundrie 
things,  and  conceive  them  severalHe  in  their  minds.  Then  those 
mixed  conceits  being  laid  up  in  the  closset  of  the  memorie,  strive 
togither;  which,  bicause  the  phantasie  cannot  discerne  nor  discusse, 
some  certeine  thing  gathered  of  manie  conceits  is  bred  and  contrived 
in  one  togither.  And  therefore  in  mine  opinion,  it  is  time  vainelie 
emploied,  to  studie  about  the  interpretation  of  dreames.  He  that  list 
to  see  the  follie  and  vanitie  thereof,  maie  read  a  vaine  treatise,  set 
out  by  Thomas  Hill  Londoner,  1568. 

Lastlie,  there  are  diabolicall  dreames,  which  Nicolaus  Hemingius 
divideth  into  three  sortes.  The  first  is,  when  the  divell  immediatlie 
of  himselfe  (he  meaneth  corporallie)  offereth  anie  matter  of  dreame. 
Secondlie,  when  the  divell  sheweth  revelations  to  them  that  have 
made  request  unto  him  therefore.  Thirdlie,  when  magicians  by  art 
bring  to  passe,  that  other  men  dreame  what  they  will.  Assuredlie 
these,  and  so  all  the  rest  (as  they  maie  be  used)  are  verie  magicall 
and  divelish  dreames.  For  although  we  maie  receive  comfort  of 
mind  by  those,  which  are  called  divine/  dreames,  and  health  of  bodie 
through  physicall  dreames  :  yet  if  we  take  upon  us  to  use  the  office  of 
God  in  the  revelation  or  rather  the  interpretation  of  them  ;  or  if  we 
attribute  unto  them  miraculous  effects  (now  when  we  see  the  gifts  of 
prophesie,  and  of  interpretation  of  dreames,  and  also  the  operation  of 
miracles  are  ceased,  which  were  speciall  and  peculiar  gifts  of  God,  to 
confirme  the  truth  of  the  word,  and  to  establish  his  people  in  the  faith 
of  the  Messias,  who  is  now  exhibited  unto  us  both  in  the  testament, 
and  also  in  the  bloud  of  our  Saviour  Jesus  Christ)  we  are  bewitched, 

U 


iSo.     132. 


The  plea- 
sant art  of 
the  inter- 
pretation 
of  dreames. 
A'.  Hcmin.  in 
admonitio- 
nib.  dc  super- 
stitionib.  tna- 
gicis  vitadii. 


t8i. 


The  end  & 
use  of  pro- 
phesie, in- 
terpretatio 
of  dreames, 
operation 
of  mira- 
cles, &c. 


146 


lo.  Booke. 


The  discoverie 


and  both  abuse  and  offend  the  majestie  of  God,  and  ah:o  seduce, 
delude  and  cousen  all  such  as  by  our  persuasion,  and  their  ovvne 
light  beleefe,  give  us  credit. 


133. 


Seeke  for 
such  stutfe 
in  my  booke 
of  Hartu- 
mim. 


Dan.  2. 


Gen.  II,  8. 
Gen.  37,  & 


Isai.  II. 
Dan.  i. 


Aristnt.  de 
somnio. 


The    fift    Chapter. 

That  neither  witches,  nor  anie  other,  can  either  by  words  or  hearts, 
ihnist  into  the  mind  of  a  sleepi7i_s;  man,  what  cogitations  or 
dreames  they  list ;  and  whence  jnagicall  df-eames  come. 

GRANT  there  maie  be  hearbs  and  stones  found  and 
kno'.vne  to  the  physicians,  which  maie  procure  dreames ; 
and  other  hearbs  and  stones,  &c  :  to  make  one  bewraie 
all  the  secrets  of  his  mind,  when  his  bodie  sleepeth,  or  at 
least  wise  to  procure  speech  in  sleepe.  But  that  witches  or  magicians 
have  power  by  words,  herbs,  or  imprecations  to  thrust  into  the  mind 
or  conscience  of  man,  what  it  shall  please  them,  by  vertue  of  their 
charmes,  hearbs,  stones,  or  familiars,  &c  :  according  to  the  opinion  , 
of  Hemingiiis,  I  denie  :  though  therewithal!  I  confesse,  that  the 
divell  both  by  daie  and  also  by  night,  travelleth  to  seduce  man,  and 
to  lead  him  from  God  ;  yea  and  that  no  waie  more  than  this,  where 
he  placeth  himselfe  as  God  in  the  minds  of  them  that  are  so  cre- 
dulous, to  attribute  unto  him,  or  unto  witches,  that  which  is  onlie  in 
the  office,  nature,  and  power  of  God  to  accomplish. 

Doth  not  Daniel  the  prophet  sale,  even  in  this  case  ;  It  is  the/ 
182.  Lord  onelie  that  knovi^eth  such  secrets,  as  in  the  exposition  of  dreames 
is  required  ?  And  doth  not  Joseph  repeat  those  verie  words  to  Pharaos 
officers,  who  consulted  with  him  therein  .-'  Examples  of  divine 
dreames  you  maie  find  a  great  number  in  the  scripture,  such  (I 
meane)  as  it  pleased  God  to  reveale  his  pleasure  by.  Of  physicall 
dreames  we  maie  both  read  in  authors,  and  see  in  our  owne  experi- 
ence dailie,  or  rather  nightly.  Such  dreams  also  as  are  casuall,  they 
are  likewise  usuall,  and  come  (as  hath  beene  said)  through  the  multi- 
tude of  affaires  and  businesse.  Those  which  in  these  dales  are 
called  magicall  or  diabolicall  dreames,  maie  rather  be  called  melan- 
cholicall.  For  out  of  that  blacke  vapor  in  sleepe,  through  dreames, 
appeareth  (as  Aristotle  saith)  some  horrible  thing  ;  and  as  it  were  the 
image  of  an  ouglie  divell  :  sometimes  also  other  terrible  visions, 
imaginations,  counsels,  and  practises.  As  where  we  read  of  a  cer- 
teine  man,  that  dreamed  there  appeared  one  unto  him  that  required 
him  to  throwe  himselfe  into  a  deepe  pit,  and  that  he  should  reape 
great  benefit  thereby  at  Gods  hands.  So  as  the  miserable  wretch 
giving  credit  thereunto,  performed  the  matter,  and  killed  himselfe. 


of  Witchcraft. 


Chap.  7. 


147 


Now  I  confesse,  that  the  interpretation  or  execution  of  that  dreame 
was  indeed  diaboHcall  :  but  the  dreame  was  casuall,  derived  from  the 
heavie  and  blacke  humor  of  melancholie./ 


The   sixt    Chapter. 

Ho7u  men  have  beene  bewitched,  coitsened  or  abused  by  dreauies  to  diir 
and  sca?'ch  for  inom'e. 

OW  manie  have  beene  bewitched  with  dreames,and  thereby 
made  to  consume  themselves  with  digging  and  searching 
formonie,  &c  :  whereof  they,  or  some  other  have  drempt? 
I  my  selfe  could  manifest,  as  having  knowne  how  wise 
men  have  beene  that  waie  abused  by  verie  simple  persons,  even  where 
no  dreame  hath  beene  met  withall,  but  waking  dreames.  And  this  hath 
beene  used  heretofore,  as  one  of  the  finest  cousening  feates  :  in  so  much/ 
as  there  is  a  verie  formall  art  thereof  devised,  with  manie  excellent 
superstitions  and  ceremonies  thereunto  belonging,  which  I  will  set 
dovvne  as  breeflie  as  male  be.  Albeit  that  here  in  England,  this 
proverbe  hath  beene  current  ;  to  wit,  Dreames  proove  contrarie  : 
according  to  the  answer  of  the  priests  boy  to  his  master,  who  told  his 
said  boy  that  he  drempt  he  kissed  his  taile  :  Yea  maister  (saith  he) 
but  dreames  proove  contrarie,  you  must  kisse  mine. 


134. 


Such  would 
be  im  bar- 
ked in  the 
ship  of 
fooles. 


183. 


An  english 
proverbe. 


The   seventh    Chapter. 

The  art  and  order  to  be  used  in  digging  for  nionie,  revealed  by 
dreames,  Jiow  to  procure  pleasant  dreames,  of  morning  atid  mid- 
night dreames. 


HERE  must  be  made  upon  a  hazell  wand  three  crosses.    Note  this 


superstiti- 
ous do- 
tage. 


and  certeine  words  both  blasphemous  and  impious  must 
be  said  over  it,  and  hereunto  must  be  added  certeine 
characters,  &  barbarous  names.  And  whilest  the  trea- 
sure is  a  digging,  there  must  be  read  the  psalmes,  De  profimdis, 
Missa,  Misereatur  nostri,  Requiem,  Pater  noster,  Ave  Maria,  Et  7ie 
nos  ijiducas  in  tentationem,  sed  libera  7ios  a  malo,  Amen.  A  porta 
inferi  credo  videre  bona,  &^c.  Expectate  Dominum,  Requiem  ceternam. 
And  then  a  certeine  praier.  And  if  the  time  of  digging  be  neglected, 
the  divell  will  carie  all  the  treasure  awaie.  See  other  more  absolute 
conjurations  for  this  purpose,  in  the  word  lidoni  following. 

You  shall  find  mfohannes  Baptista  Neapolitanus,  diverse  receipts 
by  hearbes  and  potions,  to  procure  pleasant  or  fearefull  dreames  ;  and    '«<2g-  ii>>. 
perfumes  also  to  that  effect  :  who  affirmeth,  that  dreames  in  the  dead  of  sf  i' s/"'' 


J.  Bap.  Neap, 
in  natural. 


148 


10.  Buoke. 


The  discoverie 


the  night  are  commonlie  preposterous  and  monstrous;  and  in  the  morn- 
ing when  the  grosse  humors  be  spent,  there  happen  more  pleasant  and 
certeine  dreames,  the  bloud  being  more  pure  than  at  other  times : 
the  reason  whereof  is  there  expressed.// 


Confecti- 
ons or  re- 
ceipts for 
the  mira- 
culous 
transpor- 
tation of 
witches. 


184.    135.  The    eight    Chapter. 

Sujidrie  receipts  and  oiiitnioiis^  made  and  used  for  the  transporta- 
tion of  witches,  and  other  miraculous  effects  :  an  instance  therof 
reported  and  credited  by  some  that  are  learned. 

|T  shall  not  be  amisse  here  in  this  place  to  repeate  an 
ointment  greatlie  to  this  purpose,  rehearsed  by  the  fore- 
said John  Bapt.  Neap,    wherein  although  he  male  be 
overtaken  and  cousened  by  an  old  witch,  and  made  not 
onelie  to  beleeve,  but  also  to  report  a  false   tale  ;    yet   bicause   it 
greatlie  overthroweth  the  opinion  of  M.  Mai.  Bodin,  and  such  other, 
as  write  so  absolutelie  in  maintenance  of  witches  transportations,  I 
will  set  downe  his  words  in  this  behalfe.     The  receipt  is  as  followeth. 

R  The  fat  of  yoong  children,  and  seeth  it  with  water  in  a  brasen 
vessell,  reserving  the  thickest  of  that  which  remaineth  boiled  in  the 
bottome,  which  they  laie  up  and  keepe,  untill  occasion  serveth  to  use 
it.  They  put  hereunto  Eleoselintim,  Acotiitum,  Frondes populeas,  and 
Soote. 

Another  receipt  to  the  same  purpose. 
R.  Slum,  acartim  vulgare,  pentaphyllon,  the  bloud  of  a  flitter- 
mouse,  solanum  somniferitm,  &^  oleum.  They  stampe  all  these 
togither,  and  then  they  rubbe  all  parts  of  their  bodies  exceedinglie, 
till  they  looke  red,  and  be  verie  hot,  so  as  the  pores  may  be  opened, 
and  their  flesh  soluble  and  loose.  They  joine  herewithall  either  fat, 
or  oile  in  steed  thereof,  that  the  force  of  the  ointment  male  the  rather 
pearse  inwardly,  and  so  be  more  efFectuall.  By  this  means  (saith  he) 
in  a  moone  light  night  they  seeme  to  be  carried  in  the  aire,  to  feast- 
ing, singing,  dansing,  kissing,  culling,  and  other  acts  of  venerie,  with 
such  youthes  as  they  love  and  desire  most  :  for  the  force  (saith  he)  ot 
their  imagination  is  so  vehement,  that  almost  all  that  part  of  the 
braine,  wherein  the  memorie  consisteth,  is  full  of  such  conceipts. 
j8j.  And  whereas  they  are  naturallie  prone/  to  beleeve  anie  thing  ;  so  doo 
they  receive  such  impressions  and  stedfast  imaginations  into  their 
minds,  as  even  their  spirits  are  altered  thereby  ;  not  thinking  upon 
anie  thing  else,  either  by  dale  or  by  night.  And  this  helpeth  them 
forward  in  their  imaginations,  that  their  usuall  food  is  none  other 
commonlie  but  beets,  rootes,  nuts,  beanes,  peaze,  &c. 


of  IVitchcf'aft. 


Chap.  g. 


149 


Now  (saith  he)  when   I   considered  throughlie  hereof,  remaining    Vetule,quas 
doubtfuU  of  the  matter,  there  fell  into  my  hands  a  witch,  who  of  hir   ]ifudfne'lTri' 
ovvne  accord  did  promise  me  to  fetch  me  an  errand  out  of  hand  from    &^^  vacant, 

,.,,,,,,  ,  Till  1  •  luaq;  noctu 

farre  countries,  and  willed  all  them,  whome  I  had  brought  to  witnesse   p,u-ruiorum 
the   matter,    to   depart  out  of  the   chamber.      And  when    she    had   ',"",,^-"cuban" 
undressed  hir  selfe,  and  froted  hir  bodie  with  certeine   ointments    tium  exsor- 
(which  action  we  beheld  through  a  chinke  or  little  hole  of  the  doore) 
she  fell  downe  thorough  the  force  of  those  soporiferous  or  sleepie  oint- 
ments into  a  most   sound  and  heavie  sleepe  :  so  as  we  did  breake 
open  the  doore,  and  did  beate  hir  exceedinglie  ;  but/  the  force  of  hir    136. 
sleepe  was  such,  as  it  tooke  awaie  from  hir  the  sense  of  feeling  :  and 
we  departed  for  a  time.     Now  when  hir  strength  and  powers  were 
wearie  and  decaied,  shee  awooke  of  hir  owne  accord,  and  began  to 
speake  manie  vaine  and  doting  words,  affirming  that  she  had  passed 
over  both  seas  and  mountaines  ;  delivering  to  us  manie  untrue  and 
false  reports  :  we  earnestlie  denied  them,   she  impudentlie  affirmed 
them.     This  (saith  he)  will  not  so  come  to  passe  with  everie  one,  but 
onlie  with  old  women  that  are  melancholike,  whose  nature  is  extreame 
cold,    and  their   evaporation    small  ;    and   they   both   perceive   and 
remember  what  they  see  in  that  case  and  taking  of  theirs. 


The    ninth    Chapter. 

A  confutation  of  the  former  follies,  as  well  concerning  ointments, 
dreames,  &^c.  as  also  of  the  assemblie  of  witches,  and  of  their  con- 
sultations and  bankets  at  sundrie  places,  and  all  in  dreames. 

lUT  if  it  be  true  that  S.  Augustine  saith,  and  manie  other 
writers,  that  witches  nightwalkings  are  but  phantasies 
and  dreames  :  then  all  the  reportes  of  their  bargaine, 
I  transporting,  and  mee/tings  with  Diana,  Minerva,  &c  : 
are  but  fables  ;  and  then  do  they  lie  that  mainteine  those  actions  to 
be  doone  in  deed  and  veritie,  which  in  truth  are  doone  no  waie.  It 
were  marvell  on  the  one  side  (if  those  things  happened  in  dreames, 
which  neverthelesse  the  witches  affirme  to  be  otherwise)  that  when 
those  witches  awake,  they  neither  consider  nor  remember  that  they 
were  in  a  dreame.  It  were  marvell  that  their  ointments,  by  the 
physicians  opinions  having  no  force  at  all  to  that  effect,  as  they  con- 
fesse  which  are  inquisitors,  should  have  such  operation.  It  were 
marvell  that  their  ointments  cannot  be  found  anie  where,  saving  onelie 
in  the  inquisitors  bookes.  It  were  marvell,  that  when  a  stranger  is 
annointed  therewith,  they  have  sometimes,  and  yet  not  alwaies,  the 
like  operation  as  with  witches  ;  which  all  the  inquisitors  confesse. 


186. 


Barihol.  Spi- 
ntrus,  q.  de 
strigib.  f.  31. 


I50 


10.  Booke. 


The  discoverie 


Bar.  Spin.  qu. 
lie  strigib.  c, 
30- 


New  mat- 
ter &  wor- 
thie  to  be 
marvelled 
at. 


137. 


187. 


Legend-  aur. 
in  vita  S. 
Gerniani. 


But  to  this  last,  frier  Bartholo»iceHS  saith,  that  the  witches  them- 
selves, before  they  annoint  themselves,  do  heare  in  the  night  time  a 
great  noise  of  minstrels,  which  flie  over  them,  with  the  ladie  of  the 
fairies,  and  then  they  addresse  themselves  to  their  journie.  But  then 
I  marvell  againe,  that  no  bodie  else  heareth  nor  seeth  this  troope  of 
minstrels,  especiallie  riding  in  a  moone  light  night.  It  is  marvell 
that  they  that  thinke  this  to  be  but  in  a  dreame,  can  be  persuaded 
that  all  the  rest  is  anie  other  than  dreames.  It  is  marvell  that  in 
dreames,  witches  of  old  acquaintance  meet  so  just  togither,  and  con- 
clude upon  murthers,  and  receive  ointments,  roots,  powders,  &c  :  (as 
witchmongers  report  they  doo,  and  as  they  make  the  witches  confesse) 
and  yet  lie  at  home  fast  asleepe.  It  is  marvell  that  such  preparation 
is  made  for  them  (as  Sprenger,  Bartholomezv,  and  Bodm  report)  as 
well  in  noble  mens  houses,  as  in  alehouses  ;  and  that  they  come  in 
dreames,  and  eate  up  their  meate  :  and  the  alewife  speciallie  is  not 
wearied  with  them  for  non  paiment  of  their  score,/  or  false  paiment  ; 
to  wit,  with  imaginarie  monie,  which  they  saie  is  not  substantial!,  and 
that  they  talke  not  afterwards  about  the  reckoning,  and  so  discover 
the  matter.  And  it  is  most  marvell  of  all,  that  the  hostesse,  &c:  dooth 
not  sit  among  them,  and  take  part  of  their  good  cheere.  For  so  it  is, 
that  if  any  part  of  these  their  meetings  and  league  be  true,  it  is  as 
true  and  as  certeinlie  prooved  and  confessed,  that  at  some  alehouse, 
or  sometime  at  some  Gen/tlemans  house,  there  is  continual!  pre- 
paration made  monethlie  for  this  assemblie  :  as  appeereth  in  S. 
Ger?iians  storie. 


7.  Re.  3,  5.  15. 


I.  Reg.  9. 


The    tenth    Chapter. 

Thai  mos I  pari  of  prophesies  in  ihe  old  iesiament  were  revealed  in 
dreames,  ihat  we  are  not  nozu  to  looke  for  such  revelations,  of 
some  who  have  drempt  of  that  which  hath  come  to  passe,  ihat 
dreames  proove  contrarie,  Nabiichadiiez-zars  rttle  to  knowe  a  true 
expositor  of  dreames. 

JT  is  held  and  mainteined  by  divers,  and  gathered  out  of 
the  12.  oi  Numbers,  that  all  which  was  written  or  spoken 
by  the  prophets,  among  the  children  of  Israel  {Moses  ex- 
cepted) was  propounded  to  them  by  dreames.  And  indeed 
it  is  manifest,  that  manie  things,  which  are  thought  by  the  unlearned 
to  have  beene  reallie  finished,  have  beene  onlie  performed  by  dreams 
and  visions.  As  where  Salomon  required  of  God  the  gift  of  wis- 
dome  :  that  was  (I  say)  in  a  dreame  ;  and  also  where  he  received 
promise  of  the  continuance  of  the  kingdome  of  Israel  in  his  line.    So 


of  Witchcraft. 


Chap.    10. 


151 


J.  Bodin. 
lib.  de  da- 
man. I.  cap.  5. 


was  Esnis  vision  in  the  6.  of  his  prophesie  :  as  also  that  of  Ezechiel  isai.  6. 
the  12.  Finallie,  where  Jeremze  was  commanded  to  hide  his  girdle  in  jerem.  13! 
the  clift  of  a  rocke  at  the  river  Euphrates  in  Babylon  ;  and  that  after 
certeine  daies,  it  did  there  putrifie,  it  must  needs  be  in  a  dreame  ;  for 
Jerctnie  was  never  (or  at  leastwise  not  then)  at  Babylon.  We  that  are 
christians  must  not  now  slumber  and  dreame,  but  watch  and  praie, 
and  meditate  upon  our  salvation  in  Christ  both  daie  and  night.  And 
if  we  expect  revelations  in  our  dreames,  now,  when  Christ  is  come, 
we  shall  deceive  our  selves  :  for  in  him  are  fulfilled  all  dreames  and 
prophesies.  Howbeit,  Bodin  holdeth  that  dreames  and  visions  con- 
tinue till  this  daie,  in  as  miraculous  maner  as  ever  they  did. 

If  you  read  Arteinidorus,  you  shall  read  manie  stories  of  such  as 
drempt  of  things  that  afterwards  cam  to  passe.     But  he  might  have 
cited  a  thousand  for  one  that  fell  out  contrarie  :  for  as  for  /  such    188. 
dreamers   among  the  Jews  themselves,   as   had  not    extraordinarie 
visions  miraculouslie  exhibited  unto  them  by  God,  they  were  counted 
couseners,  as  may  appeere  by  these  words  of  the  prophet  Zacharie  ;    Zach.  10, 2. 
Surelie  the  idols  have  spoken  vanitie,  and  the  soothsaiers  have  scene 
a   lie,   and   the   dreamers   have  told  a   vaine  thing.     According  to 
Salomons  saieng  ;    In  the  multitude  of   dreames  and   vanities   are    Eccies.  5, 6. 
manie  words.     It  appeereth   in  Jeremie  23.  that  the  false  prophets,   J^''^"'-  ^3- 
whilest  they  illuded  the    people  with    lies,  counterfetting    the   true 
prophets,  used  to  crie  out  ;  Dreames,  dreames  ;  We  have  dreamed  a 
dreame,  &c.  Finallie,  NabucJiadnez-zar  teacheth  all  men  to  knowe  a 
true  expositor  of  dreames  ;  to  wit,  such  a  one  as  hath  his 
revelation  from  GOD.     For  he  can  (as  Daniel  did) 
repeate  your  dreame  before  you  discover  it : 
which  thing  if  anie  expounder  of 
dreames  can  doo.  at 
this  daie,  I  will 
beleeve 
him.// 


Daniel 


152 


II.  Booke. 


TJie  discoverie 


The  slo- 
venlie  art 
of  augurie. 


'^9-    138.  ^  The  eleventh  booke. 

The  first  Chapter. 

The  Hebrue  word  Nahas  expoimded,  of  the  art  of  attgurie,  who 
invented  it,  how  slove^ilie  a  science  it  is  :  the  multitude  of  sacri- 
fices and  sacrificers  of  the  heathen,  and  the  caiises  therof 

AH  AS,  is  To  observe  the  flieng  of  birds,  &  comprehendeth 

all  such  other  observations,  where  men  do  ghesse  upon 

uncerteine  toies.      It    is    found  in  Deut.   i8.  and  in    2. 

Chron.  ■},■}).  and  else-where.  Of  this  art  of  augurie  Tyresias 

the  king  of  the   Thebans  is  said  to   be  the  first  inventor  :  but  Tages 

first  published  the  discipline  thereof,  being  but  a  little  boie  ;  as  Cicero 

reporteth   out  of  the  bookes  of  the  Hetruscans  themselves.     Some 

points  of  this  art  are  more  high  and  profound  than  some  others,  and 

yet  are  they  more  homelie  and  slovenlie  than  the  rest  ;  as  namelie, 

the  divination  upon  the   entrailes  of  beasts,  which  the  Gentiles  in 

their  sacrifices  speciallie  observed.      Insomuch    as  Marcus   Varro, 

seeing  the  absurditie  thereof,  said  that  these  gods  were  not  onlie  idle, 

but  verie  slovens,  that  used  so  to  hide  their  secrets  and  counsels  in 

the  guts  and  bowels  of  beasts. 

How  vainlie,  absurdlie,  and  superstitiouslie  the  heathen  used  this 

kind  of  divination  in  their  sacrifices,  is  manifested  by  their  actions 

&  ceremonies  in  that  behalfe  practised,  as  well  in  times  past,  as  at 

this  houre.     The  Aegyptians  had  666.   severall  sorts  and  kinds  of 

jgo.    sacrifices  ;  the  Ronia7is  had  almost  as  manie  ;  the  Grcejcians  had  not 

so  few  as  they  ;  the  Persians  and  the  Medes  were  not  behind  them  ; 

the  Indies  and  other  nations  have  at  this  instant  their  sacrifices  full 

of  varietie,  and  more  full  of  barbarous  impietie.     For  in  sundrie 

places,  these  offer  sacrifices  to  the  divell,  hoping  thereby  to  moove 

him  to   lenitie  :   yea,  these  commonlie  sacrifice  such  of 

their  enimies,  as  they  have  taken  in  warre  :    as 

we  read  that  the  Gentiles  in  ancient  time 

did  offer  sacrifice,  to  appease  the 

wrath  and  indignation  of 

their  feigned 

gods. 


of  Witchcraft.  chap.  3.  153 


The  second  Chapter. 

0/  the  Jcwes  sacrifice  to  Moloch,  a  discourse  thereupon,  and  0/ 
Purgatorie. 

|HE  Jewes  used  one  kind  of  diabolical  sacrifice,  never   2.  Re.  23, 10 
taught  them  by  Moses,  namelie,  to  offer  their  children  to    \^^^  "' 
Moloch,  making  their  sonnes  and  their  daughters  to  runne 
through  the  fire  ;  supposing  such  grace  and  efficacie  to 
have  beene  in  that  action,  as  other  witches  affirme  to  be  in  charmes 
and  words.     And  therfore  among  other  points  of  witchcraft,  this  is    D^ut.  18,  10 
speciallie  and  namelie  forbidden  by  Moses.     We  read  of  no  more   IJ-?^'-  '8, 21. 

^  .  .  .  \.a.  cap.  20.  2. 

miracles  wrought  hereby,  than  by  any  other  kmd  of  witchcraft  m  the 
old  or  new  testament  expressed.     It  was  no  ceremonie  appointed  by    ,    ,    . 
God,/  no  figure  of  Christ  :  perhaps  it  might  be  a  sacrament  or  rather   cibie  argu-  139. 
a  figure  of  purgatorie,  the  which  place  was  not  remembred  by  Moses,   g'-ilnst'pur- 
Neither  was  there  anie  sacrifice  appointed  by  the  lawe  for  the  releefe   g"''''^- 
of  the  Israelites  soules  that  there  should  be  tormented.     Which  with- 
out all  doubt  should  not  have  beene  omitted,  if  any  such  place  of 
purgatorie  had  beene  then,  as  the  Pope  hath  latelie  devised  for  his 
private   and  speciall  lucre.     This    sacrificing    to   Moloch   (as   some 
afiirme)   was  usuall   among  the  Gentiles,  from    whence    the   Jewes 
brought  it  into  Israel :  and  there  (of  likeliehood)  the  £'/^//t7^/.y/j- learned 
the  abhomination  in  that  behalfe./ 


The  third   Chapter.  igi. 

The  Canibals  crueliie,  of  popish  sacrifices  exceeding  in  tyrannie  the 
Jewes  or  Gentiles. 

H  E   incivilitie  and  cruell  sacrifices  of  popish  preests  do   Agninst  the 
yet  exceed  both  the  Jew  and  the  Gentile  :  for  these  take   P'^'^'^uf'' 

■'  ■'  hominable 

upon  them  to  sacrifice  Christ  himselfe.      And  to  make   and  bias- 
their  tyrannie  the  more  apparent,  they  are  not  contented   saT.^ce^of 
to  have  killed  him  once,  but  dailie  and  hourelie  torment  him  with   tller"ts^e. 
new  deaths  ;  yea  they  are  not  ashamed  to  sweare,  that  with  their 
carnall  hands  theyteare  his  humane  substance,  breaking  it  into  small 
gobbets  ;   and  with  their   externall  teeth  chew  his  flesh  and  bones, 
contrarie  to  divine  or  humane  nature  ;  and  Contrarie  to  the  prophesie, 
which  saith  ;  There  shall  not  a  bone  of  him  be  broken.     Finallie,  in   p.-,ai.  34.  -o 
the  end  of  their  sacrifice  (as  they  say)  they  eate  him  up  rawe,  and 
swallow  downe  into  their  guts  everie  member  and  parcell   of  him  : 

X 


154 


The  discoverie 


and  last  of  all,  that  they  conveie  him  into  the  place  where  they 
bestowe  the  residue  of  all  that  which  they  have  devoured  that  daie. 
And  this  same  barbarous  impietie  exceedeth  the  crueltie  of  all  others: 
for  all  the  Gentiles  consumed  their  sacrifices  with  fier,  which  they 
thought  to  be  holie. 


jg2. 


140. 


*  The  Gym- 
nosophists 
of  India 
their  apish 
imitation 
of  Esaie. 


fices: 


The  fourth  Chapter. 

The  superstition  of  the  heathen  about  the  element  of  fier,  and  how  it 
grew  in  such  reverence  ajnojtg  them,  of  their  corruptions,  and 
that  they  had  some  inklittg  of  the  godlie  fathers  dooings  in  that 
behalfe. 

|S  touching  the  element  of  fier,  &  the  superstition  therof 
about  those  businesses,  you  shall  understand,  that  manie 
superstitious  people  and  nations  have  received,  reverenced, 
&  reserved  fier,  as  the  most  holy  thing  among  their  sacri- 
insomuch   (I   sale)  as  they  have    worshipped  it  a/mong   their 
gods,  calling  it  Oriinasda  (to  wit)  holie  fier,  and  divine  light.     The 
Greekes  called  it  ealai',  the  Romans  Vesta,  which  is,  The  fier  of  the 
Lord.      Surelie   they  had  heard  of  the  fier   that  came  downe  from 
heaven,  and  consumed  the  oblations  of  the  fathers ;  and  they  under- 
stood it  to  be  God  himselfe.     For  there  came  to  the  heathen,  the 
bare  names  of  things,  from  the  doctrine  of  the  godlie  fathers  and 
patriarchs,   and  those  so  ob/scured  with  fables,  and  corrupted  with 
lies,  so  overwhelmed  with  superstitions,  and  disguised  with  ceremonies, 
that  it  is  hard  to  judge  from  whence  they  came.     Some  cause  thereof 
(I   suppose)  was  partlie  the  translations  of  governements,  whereby 
one  nation   learned  follie  of  another  ;    and  partlie  blind   devotion, 
without  knowledge  of  Gods  word  :  but  speciallie  the  want  of  grace, 
which  they  sought  not  for,  according  to  Gods  commandement  and 
will.     And  that  the  Gentiles  had   some  inkling  of  the  godlie  fathers 
dooings,  may  diverslie  appeare.     Doo  not  the  Muscovits  and  *Indian 
prophets   at  this  daie,  like  apes,  imitate  Esaie  f    Bicause  he  went 
naked  certeine  yeares,  they  forsooth  counterfet  madnes,  and 
drinke  potions  for  that  purpose  ;  thinking  that  what- 
soever they  sale  in  their  madnes,  will  cer- 
teinelie  come  to  passe.     But  hereof 
is  more  largelie  discoursed 
before  in  the  word 
Kcisain. 


of  Witchcraft.  ci.^ir.  5  155 


The    fift    Chapter. 

Of  the  Romane  sacrifices  :  of  the  estimation  they  had  of  at/gurie,  of 
the  lawe  of  the  twelve  tables. 

HE  Romans,  even  after  they  were  growne  to  great 
civilitie,  and  enjoied  a  most  flourishing  state  and  com- 
monwealth, would  sometimes  sacrifice  themselves,  some- 
times their  children,  sometimes  their  friends,  &c  :  consum- 
ing the  same  with  fier,  which  they  thought  holie.  Such  estimation 
(I  saie)  was  attributed  to  this  art  of  divination  upon  the  entrails  of 
beasts,  &c  :  at  Rome,  as  the  cheefe  princes  themselves  exercised  the 
same  ;  namelie,/  Romithis,  Fabius  MaxiniKs,  Qr'c  :  in  so  much  as  rgj. 
there  was  a  decree  made  there,  by  the  whole  senate,  that  six  of  the 
cheefe  magistrats  sonnes  should  from  time  to  time  be  put  foorth,  to 
learne  the  mysterie  of  these  arts  of  augurie  and  divination,  at  Hetru- 
ria,  where  the  cunning  and  knowledge  thereof  most  abounded. 
When  they  came  home  well  informed  and  instructed  in  this  art,  their 
estimation  and  dignitie  was  such,  as  they  were  accounted,  reputed, 
and  taken  to  be  the  interpretors  of  the  gods,  or  rather  betweene  the 
gods  and  them.  No  high  preest,  nor  anie  other  great  officer  was 
elected,  but  these  did  either  absolutelie  nominate  them,  or  else  did 
exhibit  the  names  of  two,  whereof  the  senate  must  choose  the  one. 

In   their   ancient   lawes  were  written    these    words:  Prodigia   &r'   The  lawe 

portettta    ad    Hetruscos    aruspices    [si    senatus  jicsserit)    deferunto,    °l!^^ 

Hetruricaq;  principes  disciplinatn  discttnto.     Quibiis  divis  decrevemnt,    tables. 

procieranto,   iisdem  fulgura   &^   ostenta   pianto,   auspicia   servanto, 

atfgtiri pai-ento  :  the  effect  of  which  words  is  this  ;  Let  all  prodigious 

and  portentous  matters  be  carried    to  the  soothsaiers  of  Hetruria, 

at   the   will   and   commandement  of  the   senat  ;    and  let  the  yoong 

princes  be  sent  to  Hetruria,  there  to  learne  that  discipline,  or  to  be 

instructed  in  that  art  and  knowledge.     Let  there  be  alvvaies  some 

solicitor,  to  learne  with  what  gods  they  have  decreed  or  determined 

their  matters,  and  let  sacrifices  be  made  unto  them  in  times 

of  lightening,  or  at  anie  strange  or  supernaturall 

shew.     Let  all  such  conjecturing  tokens  be 

observed  ;  whatsoever  the  sooth- 

saier  commandeth,  let  it 

be  religicuslie 

obeied./ 


156 


I.  Booke. 


The  discove7'ie 


141. 


194- 


Magna 
chart  a.  Hen. 
3.  36.  7  l^d.  I. 
15.  Ri.  2  5. 


A  manifest 
discoverie 
of  augurors 
cousenage. 


The    sixt    Chapter. 

Colleges  of  angtirors,  their  office,  their  member,  the  signification  of 
augitrie,  that  the  practisers  of  that  art  were  cousetiers,  their 
profession,  their  places  of  exercise,  their  apparrell,  their  supersti- 
tion. 

lOMULUS  erected  three  colleges  or  centuries  of  those 
kinds  of  soothsaiers,  which  onehe  (and  none  other)  should 
have  authoritie  to  expound  the  minds  and  admonish- 
ments of  the  gods.  Afterwards  that/  number  was  aug- 
mented to  five,  and  after  that  to  nine  :  for  they  must  needs  be  od. 
In  the  end,  they  increased  so  fast,  that  they  were  feine  to  make  a 
decree  for  staie  from  the  further  proceeding  in  those  erections  :  hke 
to  our  statute  of  Mortinaine.  Howbeit,  Silla  (contrarie  to  all  orders 
and  constitutions  before  made)  increased  that  number  to  foure  and 
twentie. 

And  though  Atiguriuni  be  most  properlie  that  divination,  which  is 
gathered  by  birds  ;  yet  bicause  this  word  Nahas  comprehendeth  all 
other  kinds  of  divination,  as  Extispicittm,  artispicium,  &^c :  which  is 
as  well  the  ghessing  upon  the  entrailes  of  beasts,  as  divers  other 
waies  :  omitting  physiognomie  and  palmestrie,  and  such  like,  for  the 
tediousnes  and  follie  thereof;  I  will  speake  a  little  of  such  arts,  as 
were  above  measure  regarded  of  our  elders  :  neither  mind  I  to  dis- 
cover the  whole  circumstance,  but  to  refute  the  vanitie  thereof,  and 
speciallie  of  the  professors  of  them,  which  are  and  alwaies  have  beene 
cousening  arts,  and  in  them  conteined  both  speciall  and  severall 
kinds  of  witchcrafts.  For  the  maisters  of  these  faculties  have  ever 
taken  upon  them  to  occupie  the  place  and  name  of  God  ;  blasphem- 
ouslie  ascribing  unto  themselves  his  omnipotent  power,  to  foretell,  (S:c  : 
whei'eas,  in  truth,  they  could  or  can  doo  nothing,  but  make  a  shew  of 
that  which  is  not. 

One  matter,  to  bewraie  their  cousening,  is  ;  that  they  could  never 
worke  nor  foreshew  anie  thing  to  the  poore  or  inferior  sort  of  people  : 
for  portentous  shewes  (sale  they)  alwaies  concerned  great  estates. 
Such  matters  as  touched  the  baser  sort,  were  inferior  causes  ; 
which  the  superstition  of  the  people  themselves  would  not  neglect 
to  learne.  Howbeit,  the  professors  of  this  art  descended  not  so 
lowe,  as  to  communicate  with  them  :  for  they  were  preests  (which  in 
all  ages  and  nations  have  beene  jollie  fellowes)  whose  office  was,  to 
tell  what  should  come  to  passe,  either  touching  good  lucke,  or  bad 
fortune  ;  to  expound  the  minds,  admonitions,  warnings  and  threat- 


of  Witchcraft.  ciiap.  s.  157 

nings  of  the  gods,  to  foreshew  calamities,  &c  :  which  might  be  (by 
their  sacrifices  and  common  contrition)  remooved  and  qualified.  And 
before  their  entrance  into  that  action,  they  had  manie  observations, 
which  they  executed  verie  superstitiouslie  ;  pretending  that  everie 
bird  and  beast,  &c,  should  be  sent  from  the  gods  as  foreshewes  of 
somewhat.  And/  therefore  first  they  used  to  choose  a  cleare  daie,  and  IQS- 
faire  wether  to  doo  their  busines  in  :  for  the  which  their  place  was 
certeinelie  assigned,  as  well  in  Rome  as  in  Hetruria^  wherein  they 
observed  everie  quarter  of  the  element,  which  waie  to  looke,  and 
which  way  to  stand,  &c.  Their  apparell  was  verie  preestlike,  of  142. 
fashion  altered  from  all  others,  speciallie  at  the  time  of  their  praiers, 
wherein  they  might  not  omit  a  word  nor  a  syllable  :  in  respect 
whereof  one  read  the  service,  and  all  the  residue  repeated  it  after 
him,  in  the  maner  of  a  procession. 

The  seventh  Chapter. 

The  times  atid  seasons  to  exercise  augzcrie,  the  maner  and  order 
thereof^  of  the  ceretnomes  thereunto  belongi7ig. 

I O  lesse  regard  was  there  had  of  the  times  of  their  practise    Note  the 
in  that  ministcrie  :  for  they  must  beginne  at  midnight,    ous'cere-" 
and  end  at  noone,  not  travelling  therein  in  the  decaie  of  monies  of 

1         1  1  •         1       •  r     ■,  ...  augurors. 

the  day,  but  m  the  mcrease  of  the  same  ;  neither  m  the 
si.xt  or  seventh  houre  of  the  daie,  nor  yet  after  the  moneth  of  August; 
bicause  then  yoong  birds  flie  about,  and  are  diseased,  and  unperfect, 
mounting  their  fethers,  and  flieng  out  of  the  countrie  :  so  as  no 
certeine  ghesse  is  to  be  made  of  the  gods  purposes  by  them  at  those 
seasons.  But  in  their  due  times  they  standing  with  a  bowed  wand  in 
their  hand,  their  face  toward  the  east,  &c :  in  the  top  of  an  high 
tower,  the  weather  being  cleare,  watch  for  birds,  noting  from  whence 
they  came,  and  whether  they  flie,  and  in  what  sort  they  wag  their 
wings,  «&c./ 

The  eight  Chapter.  ^^,5 

upon  what  sigties  a7id  tokens  attgitrors  did  prognosticate.,  obser- 
vations tonching  the  inward  and  outward  parts  of  beasts,  with 
notes  of  beasts  behaviour  in  the  slaughterhouse. 

HESE  kind  of  witches,  whom  we  have  now  in  hand,  did 
also  prognosticate  good  or  bad  lucke,  according  to  the 
soundnes  or  imperfection  of  the  entrailes  of  beasts  ;  or 
according  to  the  superfluities  or  infirmities  of  nature  ;  or 
according  to  the  abundance  of  humors  unnecessarie,  appearing  in 
the  inward  parts  and  bowels  of  the  beasts  sacrificed.     For  as  touch- 


158 


II.   Booke. 


The  discovtrie 


Observati- 
ons in  the 
art  auguri- 
ficall. 


ing  the  outward  parts,  it  was  alwaies  provided  and  foreseene,  that 
they  should  be  without  blemish.  And  yet  there  were  manie  tokens 
and  notes  to  be  taken  of  the  externall  actions  of  those  beasts,  at  the 
time  of  sacrifice  :  as  if  they  would  not  quietlie  be  brought  to  the 
place  of  execution,  but  must  be  forceablie  hailed  ;  or  if  they  brake 
loose  ;  or  if  by  hap,  cunning,  or  strength  they  withstood  the  first 
blowe  ;  or  if  after  the  butchers  blowe,  they  leaped  up,  rored,  stood 
fast ;  or  being  fallen,  kicked,  or  would  not  quietlie  die,  or  bled  not 
well;  or  if  anie  ill  newes  had  beene  heard,  or  anie  ill  sight  scene  at 
the  time  of  slaughter  or  sacrifice  :  which  were  all  significations  of  ill 
lucke  and  unhappie  successe.  On  the  other  side,  if  the  slaughterman 
performed  his  office  well,  so  as  the  beast  had  beene  well  chosen,  not 
infected,  but  whole  and  sound,  and  in  the  end  faire  killed  ;  all  had 
beene  safe  :  for  then  the  gods  smiled./ 


Plato  in 
Phcedro,  in 
Titneo,  in 
lib.  de  Re- 
publ. 


Wherein 
the  papists 
are  more 
blame  wor- 
thie  than 
the  hea- 
then. 


148  The  ninth  Chapter. 

A  confutation  of  augurie,  Plato  his  reverend  opinion  thereof,  of 
contrarie  events.,  a7id  false  predictions. 

iUT  what  credit  is  to  be  attributed  to  such  toies  and 
chances,  which  grow  not  of  nature,  but  are  gathered  by 
the  superstition  of  the  interpreters?  As  for  birds,  who  is 
so  ignorant  that  conceiveth  not,  that/  one  flieth  one  waie, 
another  another  waie,  about  their  privat  necessities?  And  yet  are  the 
other  divinations  more  vaine  and  foolish.  Howbeit,  Plato  thinketh 
a  commonwealth  cannot  stand  without  this  art,  and  numbereth  it 
among  the  liberall  sciences.  These  fellowes  promised  Pompeie, 
Cassius,  and  Ccesar,  that  none  of  them  should  die  before  they  were 
old,  and  that  in  their  ovvne  houses,  and  in  great  honor  ;  and  yet  they 
all  died  cleane  contrarilie.  Howbeit  doubtles,  the  heathen  in  this 
point  were  not  so  much  to  be  blamed,  as  the  sacrificing  papists  :  for 
they  were  directed  hereunto  without  the  knowledge  of  Gods  promises  ; 
neither  knew  they  the  end  why  such  ceremonies  and  sacrifices  were 
instituted  ;  but  onelie  understood  by  an  uncerteine  and  slender  re- 
port, that  God  was  woont  to  send  good  or  ill  successe  to  the  children 
of  Israeli,  and  to  the  old  patriarchs  and  fathers,  upon  his  acceptance 
or  disallowance  of  their  sacrifices  and  oblations.  But  men  in  all  ages 
have  beene  so  desirous  to  know  the  effect  of  their  purposes,  the 
sequele  of  things  to  come,  and  to  see  the  end  of  their  feare  and 
hope ;  that  a  seelie  witch,  which  had  learned  anie  thing  in  the  art  of 
cousenage,  may  make  a  great  manie  jollie  fooles. 


of  Witchcraft. 


Chap,  10. 


159 


The  tenth  Chapter. 

The  cousening  art  of  sortilege  or  lotarie,  practised  especiallie  by  Aegyp- 
iia)i  vagabonds,  0/ allowed  tots,  0/  Pythagoras  his  lot,  &^c. 

HE  counterfeit  Aegyptians,  which  were  indeed  cousening 
vagabonds,  practising  the  art  called  Sortilegitan,  had  no 
small  credit  among  the  multitude  :  howbeit,  their  divi- 
nations were  as  was  their  fast  and  loose,  and  as  the 
witches  cures  and  hurtes,  &  as  the  soothsaiers  answers,  and  as  the 
conjurors  raisings  up  of  spirits,  and  as  Apollos  or  the  Rood  of  graces 
oracles,  and  as  the  jugglers  knacks  of  legierdemaine,  and  as  the 
papists  exorcismes,  and  as  the  witches  charmes,  and  as  the  counter- 
feit visions,  and  as  the  couseners  knaveries.  Hereupon  it  was  said  ; 
No7i  i7ivelniatHr  ititer  vos  7iienahas,  that  is  Sortilegus,  which  were  like 
to  these  Aegyptian  couseners.  As  for  other  lots,  they  were  used,  and 
that  lawfuUie  ;  as  appeareth  hy  Jonas  a.nd.  others  that  were  holie  men, 
and  as  may  be  seene  among  all  commonwelths,  for  the  deciding  of 
diverse  controversies,  &c  ;  wherein  thy  neighbour  is  not  misused,  nor 
God  anie  waie  offended.  But  in  truth  1  thinke,  bicause  of  the  cou- 
senage  that  so  easilie  may  be  used  herein,/  God  forbad  it  in  the 
commonwealth  of  the  Jewes,  though  in  the  good  use  thereof  it  was 
allowed  in  matters  of  great  weight ;  as  appeareth  both  in  the  old  and 
new  testament ;  and  that  as  well  in  doubtfull  cases  and  distributions, 
as  in  elections  and  inheritances,  and  pacification  of  variances.  I  omit 
to  speake  anie  thing  of  the  lots  comprised  in  verses,  concerning  the 
lucke  ensuing,  either  of  Virgil,  Homer,  or  anie  other,  wherein  fortune 
is  gathered  by  the  sudden  turning  unto  them  :  bicause  it  is  a  childish 
and  ridiculous  toie,  and  like  unto  childrens  plaie  at  Priimcs  seamdus, 
or  the  game  called  The  philosophers  table  :  but  herein  I  will  referre 
you  to  the  bable  it  selfe,  or  else  to  Bodin,  or  to  some  such  sober  writer 
thereupon;  of  whome  there  is  no  want. 

There  is  a  lot  also  called  Pythagoras  lot,  which  (some  saie)  Ari- 
stotle beleeved  :  and  that   is,   where  the  characters  of  letters  have 
certeine  proper  numbers  ;  whereby  they  divine  (through  the  proper 
names  of  men)  so  as  the  numbers  of  each  letters  being  gathered  in 
a  summe,  and  put  togither,  give  victorie  to  them  whose  summe  is 
the  greater  ;  whether  the  question  be  of  warre,  life,  matri- 
monie,  viclorie,  &c  :  even   as  the  unequall  number  of 
vowels  in   proper  names  portendeth  lacke  of  sight, 
halting,  &c  :    which  the   godfathers  and   god- 
mothers  might   easilie  prevent,    if  the 
f"asc    stood  so. 


Sortilege 
or  lotshare. 


T98. 


144. 


Levit.  16. 
Num.  33. 
&36. 
Josu.  14. 
I.  Chron.  24 
&  26. 
P  rover.  i8. 
Jonas.  I. 
Acts.  I. 


Of  Pytha- 
goras lot. 


i6o 


II    Booke. 


The  discoverie 


The  art 
Cabalisti- 
call  divi- 
ded. 


C.  A  grip  pa 
lib.  de  vanit. 
scient. 


The  blas- 
phemie  of 
the  Caba- 


lists. 


The  eleventh  Chapter. 

Of  the  Cabalisticall  art,  consistin_^  of  traditions  and  unwritten  veri- 
ties learned  ivithout  booke,  and  of  the  division  thereof 

ERE  is  place  also  for  the  Cabalisticall  art,  consisting 
of  unwritten  verities,  which  the  Jewes  doo  beleeve  and 
brag  that  God  himselfe   gave   to   Moses   in  the   mount 

igg.  'iKiHThfjJmpSHJ  Sinai  ;  and  afterwards  was  taught/  onelie  with  livelie 
voice,  by  degrees  of  succession,  without  writing,  untill  the  time 
of  Esdras  :  even  as  the  scholers  of  Archippus  did  use  wit  and 
memorie  in  steed  of  bookes.  They  divide  this  in  twaine  ;  the  one 
expoundeth  with  philosophicall  reason  the  secrets  of  the  lawe  and 
the  bible,  wherein  (they  saie)  that  Salomon  was  verie  cunning ; 
bicause  it  is  written  in  the  Hebrew  stories,  that  he  disputed  from  the 
Cedar  of  Liban!es,e.vQr\.  to  the  Hisop,  and  also  of  birds,  beasts,  &c. 
The  other  is  as  it  were  a  symbolicall  divinitie  of  the  highest  contem- 
plation, of  the  divine  and  angelike  vertues,  of  holie  names  and 
signes  ;  wherein  the  letters,  numbers,  figures,  things  and  armes,  the 
prickes  over  the  letters,  the  lines,  the  points,  and  the  accents  doo  all 
signifie  verie  profound  things  and  great  secrets.  By  these  arts  the 
Atheists  suppose  Moses  wrote  all  his  miracles,  and  that  hereby 
they  have  power  over  angels  and  divels,  as  also  to  doo  miracles  :  yea 
and  that  hereby  all  the  miracles  that  either  anie  of  the  prophets,  or 
Christ  himselfe  wrought,  were  accomplished. 

But  C.  Agrippa  having  searched  to  the  bottome  of  this  art,  saith  it 
is  nothing  but  superstition  and  foUie.  Otherwise  you  male  be  sure 
Christ  would  not  have  hidden  it  from  his  church.     For  this  cause  the 

145.  Jewes/  were  so  skilfull  in  the  names  of  God.  But  there  is  none  other 
name  in  heaven  or  earth,  in  which  we  might  be  saved,  but  Jesus  : 
neither  is  that  meant  by  his  bare  name,  but  by  his  vertue  and  good- 
nes  towards  us.  These  Cabalists  doo  further  brag,  that  they  are  able 
hereby,  not  onelie  to  find  out  and  know  the  unspeakeable  mysteries  of 
God  ;  but  also  the  secrets  which  are  above  scripture  ;  whereby  also 
they  take  upon  them  to  prophesie,  and  to  worke  miracles  :  yea  hereby 
they  can  make  what  they  list  to  be  scripture  ;  as  Valeria  Proba  did 
picke  certeine  verses  out  of  Virgil  alluding  them  to  Christ.  And 
therefore  these  their  revolutions  are  nothing  but  allegoricall  games, 
which  idle  men  busied  in  letters,  points,  and  numbers  (which  the 
Hebrew  toong  easilie  suffereth)  devise,  to  delude  and  cousen  the 
simple  and  ignorant.  And  this  they  call  Alphabetarie  or  Arythman- 
ticall  divinitie,  which  Christ  shewed  to  his  apostles  onelie,  and  which 


of  Witchcraft.  chap.  u  i6i 

Paule  saith  he  speaketh  but  among  perfect  men  ;  and  being  high 
mysteries   are  not  to   be  committed   unto    writing,   and    so    made 
popular.     There  is  no  man  that  readeth  anie  thing  of  /  this  Cabalis-    200. 
ticall  art,  but  must  needs  think  upon  the  popes  cunning  practises  in 
this  behalfe,  who  hath  /;/  scrinio  pectoris,  not  onelie  the  exposition  of  /«  condl. 
all  lawes,  both  divine  and  humane,  but  also  authoritie  to  adde  there- 
unto, or  to  drawe  backe  therefrom  at  his  pleasure  :  and  this  may  he 
lavvfuUie  doo  even  with  the  scriptures,  either  by  addition  or  substrac- 
tion,  after  his  owne  pontificall  liking.   As  for  example  :  he  hath  added 
the  Apocrypha  (whereunto  he  might  as  well  have  joined  S.  Atigtistines    [Cof  Trent  1550] 
works,  or  the  course  of  the  civill  lawe,  &c  :)     Againe,  he  hath  dimin- 
ished from  the  decalog  or  ten  conimandements,  not  one  or  two  words, 
but  a  whole  precept,  namelie  the  second,  which  it  hath  pleased  him 
to  dash  out  with  his  pen  :  and  trulie  he  might  as  well  by  the  same 
authoritie  have  rased  out  of  the  testament  S.  Markes  gospell. 


The    twelfe    Chapter. 

When,  how,  and  in  what  sort  sacrifices  were  first  ordained,  and 
how  they  were  propha7ied,  and  how  the  pope  corriipieth  the 
sacraments  of  Christ. 

liT  the  first  God  manifested  to  our  father  Adatn,  by  the    Gen.  2. 17. 
prohibition  of  the  apple,  that  he  would  have  man  live 
under    a    lawe,     in     obedience    and    submission  ;    and 
not  to  wander    like   a   beast    without   order   or   discip- 
line.    And  after  man  had  transgressed,  and  deserved  thereby  Gods    Gen.  3.  6. 
heavie  displeasure  ;  yet  his  mercie  prevailed  ;  and  taking  compassion    Gen.  3.  15. 
upon  man,  he  promised  the   Messias,   who  should   be   borne  of  a 
woman,  and  breake  the  serpents  head  :  declaring  by  evident  testi- 
monies, that  his  pleasure  was  that  man  should  be  restored  to  favour 
and  grace,  through   Christ  :  and  binding  the  minds  of  men  to  this 
promise,  and  to  be  fixed  upon  their  Messias,  established  figures  and 
ceremonies  wherewith  to  nourish  their  faith,  and  confirmed  the  same 
with  miracles,  prohibiting  and  excluding  all  mans  devises  in  that 
behalfe.     And  upon  his  promise  renewed,  he  injoined  (I  say)  and    ^^^"-  '-•  3- 
erected  a  new  forme  of  worship,  whereby/  he  would  have  his  promises    146. 
constantlie  beheld,  faithfullie  beleeved,  and  reverentlie  regarded.     He 
or  deined  six  sorts  of  divine  sacrifices  ;  three  propitiatorie,  not  as    201. 
meriting  remission  of  sinnes,  but  as  figures  of  Christs  propitiation  : 
the  other  three  were  of  thanksgiving.     These  sacrifices  were  full  of 
ceremonies,  they  were  powdered  with  consecrated  salt,  and  kindled 

V 


l62 


II.  Booke. 


The  discoverie 


A  gird  at 
the  pope 
for  his  saw- 
cinesse  in 
Gods  mat- 
ters. 


with  fier,  which  was  preserved  in  the  tabernacle  of  the  Lord  :  which 
fier  (some  thinke)  was  sent  downe  from  heaven.  GOD  himselfe 
commanded  these  rites  and  ceremonies  to  our  forefathers,  Noah, 
Abraham,  Isaac,  Jacob,  &c  :  promising  therein  both  the  ampHfica- 
tion  of  their  families,  and  also  their  Messias.  But  in  tract  of  time 
(I  saie)  wantonnesse,  negligence,  and  contempt,  through  the  instiga- 
tion of  the  divell,  abolished  this  institution  of  GOD  :  so  as  in  the 
end,  God  himselfe  was  forgotten  among  them,  and  they  became 
pagans  &  heathens,  devising  their  owne  waies,  untill  everie  countrie 
had  devised  and  erected  both  new  sacrifices,  and  also  new  gods  par- 
ticular unto  themselves.  Whose  example  the  pope  foUoweth,  in 
prophaning  of  Christs  sacraments,  disguising  them  with  his  devises 
and  superstitious  ceremonies  ;  contriving  and  comprehending  therein 
the  follie  of  all  nations  :  the  which  bicause  little  children  doo  now 
perceive  and  scorne,  I  will  passe  over  ;  and  returne  to  the  Gentiles, 
whome  I  cannot  excuse  of  cousenage,  superstition,  nor  yet  of  vanitie 
in  this  behalfe.  For  if  God  suffered  false  prophets  among  the 
children  of  Israeli,  being  Gods  peculiar  people,  and  hypocrits  in  the 
church  of  Christ  ;  no  marvell  if  there  were  such  people  amongst  the 
heathen,  which  neither  professed  nor  knew  him. 


The  xiii.  Chapter. 


riin.  lib.  na- 
il.'ra  I.  Iiisi. 
10.  cap.  6. 


0/  the  objects  wherenpon   the  aui^arors  used  to  prognosticate,  with 
certeine  cautions  and  notes. 

FIE  Gentiles,  which  treat  of  this  matter,  repeat  an 
innumerable  multitude  of  objects,  whereupon  they  prog- 
nosticate good  or  bad  lucke.  And  a  great  matter  is 
made  of  neezing,  wherein  the  number  of  neezings  &  the 
time  therof  is  greatlie  noted  ;  the  tingling  in  the  finger,  the  elbowe, 
the  toe,  the  knee,  &c  :  are  singular  notes  also  to  be  observed  in  this 
art  ;  though  speciallie  heerin  are  marked  the  flieng  of  fovvles,  and 
meeting  of  beasts  ;  with  this  generall  caution,  that  the  object  or 
matter  whereon  men  divine,  must  be  sudden  and  unlooked  for  :  which 
regard,  children  and  some  old  fooles  have  to  the  gathering  primrose, 
true  loves,  and  foure  leaved  grasse  ;  Item  the  person  unto  whome 
such  an  object  offereth  it  selfe  unawares  ;  Item- the  intention  of  the 
divinor,  whereby  the  object  which  is  met,  is  referred  to  augurie  ;  Item 
the  houre  in  which  the  object  is  without  foreknowledge  upon  the 
sudden  met  withall  ;  and  so  foorth. 

Plinic  reporteth  that  griphes  flie  alwaies  to  the  place  of  slaughter, 


of  IVitchcraft. 


Cli.qi.   14. 


163 


two  or  three  daies  before  the  battell  is  fought  ;  which  was  seene  and 
tried  at  the  battell  of  Troie  :  and  in  respect  thereof,  the  griph  was 
allowed  to/  be  the  cheefe  bird  of  augurie.  But  among  the  innumer- 
able number  of  the  portentous  beasts,  fowles,  serpents,  and  other 
creatures,  the  tode  is  the  most  excellent  object,  whose  ouglie  deformitie 
signifieth  sweete  and  amiable  fortune  :  in  respect  whereof  some  super- 
stitious witches  preserve  todes  for  their  familiars.  And  some  one  of 
good  credit  (whome  I  could  name)  having  conventcd  the  witches 
themselves,  hath  starved  diverse  of  their  divels,  which  they  kept  in 
boxes  in  the  likenesse  of  todes. 

Pheiarch  CJiironccits  saith,  that  the  place  and  site  of  the  signes 
that  we  receive  by  augurie,  are  speciallie  to  be  noted  :  for  if  we 
receive  them  on  the  left  side,  good  lucke  ;  if  on  the  right  side,  ill 
lucke  insueth  :  bicause  terrene  and  mortall  things  are  opposite  &  con- 
trarie  to  divine  and  heavenlie  things  ;  for  that  which  the  gods 
deliver  with  the  right  hand,  falleth  to  our  left  side  ;  and  so  contrari- 
wise. 


147. 

An'st.  in  au- 
guriis. 


Plutarch 
dulelh  l)y 
Iiis  k-avc, 
i'l.r  all  his 
learning. 


The   xiiii.    Chapter. 

The  division  of  aUi^Krie,  persons  adinittable  into  the  colleges 
of  augtirie,  of  their  superstition. 

I  HE  latter  divinors  in  these  mysteries,  have  divided  their 
soothsaiengs  into  twelve  superstitions  :  as  Augustiniis 
NipJins  termeth  them.  The  first  is  prosperitie  ;  the 
second,  ill  lucke,  as  when  one  goeth/  out  of  his  house,  and 
seeth  an  unluckie  beast  heng  on  the  right  side  of  his  waie  ;  the  third 
is  destinie  ;  the  fourth  is  fortune  ;  the  fift  is  ill  hap,  as  when  an  in- 
fortunate  beast  feedeth  on  the  right  side  of  your  waie  ;  the  sixt  is 
utilitie  ;  the  seventh  is  hurt  ;  the  eight  is  called  a  cautell,  as  when  a 
beast  followeth  one,  and  staieth  at  any  side,  not  passing  beyond  him, 
which  is  a  signe  of  good  lucke  ;  the  ninth  is  infelicitie,  and  that  is 
contrarie  to  the  eight,  as  when  the  beast  passeth  before  one  ;  the 
tenth  is  perfection  ;  the  eleventh  is  imperfection  ;  the  twelfe  is  con- 
clusiin.*     Thus  farre  he. 

Among  the  Romans  none  could  be  received  into  the  college  of 
augurors  that  had  a  bile,  or  had  beene  bitten  with  a  dog,  &c  :  and  at 
the  times  of  their  exercise,  even  at  noone  daies,  they  lighted  candels. 
From  whence  the  papists  conveie  unto  their  church,  those  points  of 
infidelitie.  Finallie,  their  observations  were  so  infinite  and  ridiculous, 
that  there  flew  not  a  sparkle  out  of  the  fier,  but  it  betokened  some- 
what. 


All!:!,.  Niphus 
de  aicguriisy 
lih.  I. 
203. 


\y  read, — sion] 

Whn  were 
not  admit- 
table  into 
the  college 
of  augurors 
among  the 
Romans. 


164 


II.  Dooke. 


The  discoverie 


O  vaine 
follic  and 
foolish  va- 
nitic  ! 

148, 
[•  read,  witch—] 

['n-«(/,— kie] 
[»  read,  his] 


Martin.de  20  4 
Aries  in  t- 

tract,  de  su- 
perst.  contra 
tiialeficta.'"' 
Apfian.  de 
bello  civili. 
[■'  read,— ^c/a.] 


Augurifi- 
call  toies. 


The    XV.    Chapter. 

Of  the  common  peoples  fond  and  stiperstitiotis  colkctioiis  and 
observations. 

MONGST  us  there  be  manic  women,  and  effeminat  men 
(marie  papists  alwaies,  as  by  their  superstition  may 
appeere)  that  make  great  divinations  upon  the  shedding 
of  salt,  wine,  &c  :  and  for  the  observation  of  daies,  and 
houres  use  as  great  *withcraft  as  in  anie  thing.  For  if  one/  chance  to 
take  a  fall  from  a  horsse,  either  in  a  slipperie  or  stumbling  waie,  he  will 
note  the  dale  and  houre,  and  count  that  time  unluckch*  for  a  journie. 
Otherwise,  he  that  receiveth  a  mischance,  wil  consider  whether  he 
met  not  a  cat,  or  a  hare,  when  he  went  first  out  of  hfr*  doores  in  the 
morning  ;  or  stumbled  not  at  the  threshhold  at  his  going  out  ;  or  put 
not  on  his  shirt  the  wrong  side  outwards  ;  or  his  left  shoo  on  his 
right  foote,  which  Attgiistiis  Casar  reputed  for  the  woorst  lucke  that 
mi.uht  befall.  But  above  all  other  nations  (as  Martintis  de  Aries 
wit/nesseth)  the  Spaniards  are  most  superstitious  herein  ;  &  of 
Spaine,  the  people  of  the  province  of  Lnsitania  is  the  most  fond. 
For  one  will  sale  ;  I  had  a  dreame  to  night,  or  a  crowe  croked  upon 
my  house,  or  an  owle  flew  by  me  and  screeched  (which  augurie 
Lncius  Silla  tooke  of  his  death)  or  a  cocke  crew  contrarie  to  his 
houre.  Another  saith  ;  The  moone  is  at  the  prime  ;  another,  that  the 
sun  rose  in  a  cloud  and  looked  pale,  or  a  starre  shot  and  shined  in 
the  aire,  or  a  strange  cat  came  into  the  house,  or  a  hen  fell  from  the 
top  of  the  house. 

Many  will  go  to  bed  againe,  if  they  neeze  before  their  shooes  be  on 
their  feet  ;  some  will  hold  fast  their  left  thombe  in  their  right  hand 
when  they  hickot ;  or  else  will  hold  their  chinne  with  their  right  hand 
whiles  a  gospell  is  soong.  It  is  thought  verie  ill  lucke  of  some,  that 
a  child,  or  anie  other  living  creature,  should  passe  betweene  two 
friends  as  they  walke  togither;  for  they  say  it  portendeth  a  division 
of  freendship.  Among  the  papists  themselves,  if  any  hunters,  as  they 
were  a  hunting,  chanced  to  meet  a  frier  or  a  preest ;  they  thought  it 
so  ill  lucke,  as  they  would  couple  up  their  hounds,  and  go  home, 
being  in  despaire  of  any  further  sport  that  daie.  Marrie  if  they  had 
used  venerie  with  abegger,  they  should  win  all  the  monie  they  plaied 
for  that  daie  at  dice.  The  like  follie  is  to  be  imputed  unto  them,  that 
observe  (as  true  or  probable)  old  verses,  wherein  can  be  no  reasonable 
cause  of  such  effects  ;  which  are  brought  to  passe  onlie  by  Gods 
power,  and  at  his  pleasure.     Of  this  sort  be  these  that  follow  : 


of  Witchcraft. 


Chap.  1 6. 


165 


Vincenti  fesio  si  sol  radiet  vtemor  esto, 

Remember  on  S.  Vincents  daie, 

If  that  the  sunne  his  beames  displaie. 

Clara  dies  Pauli  bona  tempora  denotat  anni^ 
If  Paule  th'' apostles  daie  be  cleare, 
It  dooth  foreshew  a  liickie  yeare. 

Si  sol  splendescat  Maria  purifcante, 

Major  erit  glacies  post  festwn  quciiii  fuit  ante,  II 

If  Maries  purifieng  daie. 

Be  cleare  and  bright  with  sttnnie  raie, 

Then  frost  and  cold  shalbe  much  more. 

After  the  feast  tJian  was  before. 
Serb  rtibens  ccelum  eras  indicat  esse  seremcm, 
Si  fnane  rubescit,  ventus  vel  phivia  crescit. 

The  skie  being  red  at  evening, 
Forcshewes  a  faire  and  cleare  morning; 
But  if  the  mof-ning  riseth  red, 
Of  wind  or  raine  we  shalbe  sped. 

Some  sticke  a  needle  or  a  buckle  into  a  certeine  tree,  neere  to  the 
cathedrall  church  of  S.  Christopher,  or  of  some  other  saint  ;  hoping 
thereby  to  be  dehvered  that  yeare  from  the  headach.  Item  maids 
forsooth  hang  some  of  their  haire  before  the  image  of  S.  Urbane, 
bicause  they  would  have  the  rest  of  their  haire  grow  long  and  be 
yellow.  Item,  women  with  child  runne  to  church,  and  tie  their  girdles 
or  shoo  latchets  about  a  bell,  and  strike  upon  the  same  thrise,  think- 
ing that  the  sound  thereof  hasteth  their  good  deliverie.  But  sithence 
these  things  beginne  to  touch  the  vanities  and  superstitions  of  incan- 
tations, I  will  referre  you  thither,  where  you  shall  see  of  that  stuffe 
abundance  ;  beginning  at  the  word  Habar. 


Englished  by 

Abraham 

Fleming. 


By  Ah.  Fle- 
ming. 


203.     149. 

By  Ab.  Fle- 
ming. 


By  A  b.  Fle- 
ming. 


Seeke  more 
hereof  in 
the  word 
Habar. 


The   xvi.    Chapter. 

How  old  writers  varie  about  the  matter,  the  maner  and  the  meaftes, 
whereby  things  augurifcall  are  mooved. 

[HEOPHRASTUS  and  Themistius  affirme,  that  whatso- 
ever happeneth  unto  man  suddenlie  and  by  chance, 
commeth  from  the  providence  of  God.  So  as  Themistius 
gathereth,  that  men  in  that  respect/  prophesie,  when  they  206. 
speake  what  commeth  in  their  braine,  upon  the  sudden  ;  though  not 
knowing  or  understanding  what  they  saie.    And  that  seeing  God  hath 


1 66 


II    Booke. 


The  discoverie 


Avcvroes.  12.  ^  Care  for  us,  it  agreeth  with  reason  (as  TheopJu^astus  saith)  tliat  he 

vidiithysu.  shew  US  by  some  meane  whatsoever  shall  happen.     For  with  Pytha- 

goras he  concludeth,  that  all  foreshewcs  and  auguries  are  the  voices 
and  words  of  God,  by  the  which  he  foretelleth  man  the  good  or  evill 
that  shall  beetide. 

Trisniegistits  affirmeth,  that  all  augurificall  things  are  mooved  by 
divels  ;  Porpliyrie  saith  by  gods,  or  rather  good  angels  :  according  to 
the  opinion  of  Plotimis  and  laiiib/ichus.  Some  other  affirme  they 
are  mooved  by  the  moone  wandering  through  the  twelve  signes  of 
the  Zodiake  :  bicause  the  moone  hath  dominion  in  all  sudden 
matters.  The  Aegyptian  astronomers  hold,  that  the  moone  order- 
eth  not  those  portentous  matters,  but  Stella  errans,  a  wandering 
starre,  &c./ 

150.  The    xvii.    Chapter. 

Hotu  ridiculous  an  art  attgurie  is,  how  Cato  mocked  it,  Arista  ties 
reasoti  against  it,  fond  collections  of  augurors,  who  allowed,  and 
who  disallowed  it. 

iERELIE  all  these  observations  being  neither  grounded 

on  Gods  word,  nor  physicall  or  philosophical!  reason,  are 

vanities,   superstitions,   lies,  and   meere  witchcraft ;    as 

whereby  the  world  hath    long  time   beene,  and  is  still 

abused  and  cousened.     It  is  written  ;  Non  est  vestrum  scire  tempora 

6^  momenta,  &r^c :  It  is  not  for  you  to  knowe  the  times  and  seasons, 

which  the  father  hath  put  in  his  owne  power.     The  most  godlie  men 

and   the   wisest    philosophers    have  given  no   credit   hereunto.      S. 

Augustifie  saith  ;  Qui  his  divinationibtis  credit,  sciat  sefideni  christi- 

anavi  &^  baptismum  pravaricassc,  &^  paganum  Deiq;  ini7nicJtm  esse. 

One  told  Cato,  that  a  rat  had  carried  awaie  and  eaten  his  hose,  which 

the  partie  said  was  a  woonderfull  signe.    Naie  (said  Cato)  I  thinke  not 

so ;  but  if  the  hose  had  eaten  the  rat,  that  had  beene  a  wonderfull 

20"/.    token  indeed.    When/  Nonius  told  Cicero  that  they  should  have  good 

successe  in  battell,  bicause  seven  eagles  were   taken   in   Ponipeies 

campe,  he  answered  thus  ;  No  doubt  it  will  be  even  so,  if  that  we 

chance  to  fight  with  pies.   In  the  like  case  also  he  answered  Labienzis, 

who    prophesied    like    successe   by    such    divinations,    saieng,   that 

through  the  hope  of  such  toies,  Pompcic  lost  all  his  pavillions  not  long 

before. 

What  wiseman  would  thinke,  that  God  would  commit  his  counsell 
to  a  dawe,  an  owle,  a  swine,  or  a  tode  ;  or  that  he  would  hide  his 
secret  purposes  in  the  doong  and  bowels  of  beasts  ?  Aristotle  thus 
reasoneth  ;  Augurie  or  divinations  are  neither  the  causes  nor  effects 


The  fond 
art  of  augu- 
rie convin- 
ced. 


Acts.  I,  7. 


Arist.  de 
sotnno. 


of  Witchcraft.  chap.  ib.  167 

of  things  to  come  ;  Ergo,  they  doo  not  thereby  foretell  things  trulie, 
but  by  chance.  As  if  I  dreame  that  my  freend  will  come  to  my 
house,  and  he  commeth  indeed  :  yet  neither  dreame  nor  imagination 
is  more  the  cause  of  my  freends  comming,  than  the  chattering  of 
a  pie. 

When  Haiiibnl  overthrew  Marcus  Marcellus,  the  beast  sacrificed 
wanted   a  peece  of  his  hart  ;  therefore   forsooth  Afarius,  when   he 
sacrificed  at  Utica,  and  the  beast  lacked  his  liver,  he  must  needs  have 
the  like  successe.     These  are  their  collections,  and  as  vaine,  as  if 
they  said  that  the  building  of  Tenderden  steeple  was  the  cause  of 
Coodwine  sands,  or  the  decaie  of  Sa7idivicJi  haven.     6".  Augustine  August,  lib. 
saith,  that  these  observations  are  most  superstitious.     But  we  read  in    j.'^af.'L  "' 
the  fourth  psalme,  a  sentence  which  might  dissuade  anie  christian    Psai  4,  '• 
from  this  follie  and  impietie  ;  O  ye  sonnes  of  men,  how  long  will  you 
turne  my  gloria  into  shame,  loving  vanitie,  and  seeking  lies.''     The 
like  is  read  in  manie  other  places  of  scripture. 

Of  such  as  allow  this  follie,  I  can  commend  Plinie  best,  who  saith,   FUn.  lib.  na- 
that  the  operation  of  these  auguries  is  as  we  take  them.     For  if  we    28. 'i:<z/>.  2.  ' 
take  them  in  good  part,  they  are  signes  of  good  lucke  ;  if  we  take    '\ib\il\\'l.]]l 
them  in  ill  part,  ill  lucke/  followeth  ;  if  we  neglect  them,  and  wey    151. 
them  not,  they  doo  neither  good  nor  harme.     Thomas  of  AquiJie 
reasoneth  in  this  wise  ;  The  starres,  whose  course  is  certeine,  have 
greater  affinitie  and  communitie  with  mans  actions,  than  auguries  ; 
and  yet  our  dooings  are  neither  directed  nor  proceed  from  the  starres. 
Which  thing  also  Ptolome  witnesseth,  saieng  ;  Sapiens  dominabitur 
asU'is^  A  Wiseman  overruleth  the  starres./ 

The    18.    Chapter.  208 

Fond  disti7ictiGns  of  the  heatlieii  writers,  concerning  augurie. 

|HE  heathen  made  a  distinction  betweene  divine,  naturall, 
and  casuall  auguries.  Divine  auguries  were  such,  as 
men  were  made  beleeve  were  done  miraculouslie,  as 
when  dogs  spake  ;  as  at  the  expulsion  of  Tarquinius  out  q  Epidius. 
of  his  kingdome  ;  or  when  trees  spake,  as  before  the  death  of  Ccesar  ;  Homer.  lU- 
or  when  horsses  spake,  as  did  a  horsse,  whose  name  was  Zaiithus. 
Manie  learned  christians  confesse,  that  such  things  as  may  indeed 
have  divine  cause,  may  be  called  divine  auguries  ;  or  rather  fore- 
warnings  of  God,  and  tokens  either  of  his  blessings  or  discontentation  : 
as  the  starre  was  a  token  of  a  safe  passage  to  the  magicians  that 
sought  Christ  ;  so  was  the  cockcrowing  an  augurie  to  Peter  for  his 
conversion.  And  manie  such  other  divinations  or  auguries  (if  it  be 
lawfull  so  to  tcrme  them)  are  in  the  scriptures  to  be  found. 


ad.  19. 


1 68 


11.  Booke. 


The  discoverie 


The    19.    Chapter. 


2og. 


Of  iiaiiirall  and  castiall  miguric^  the  one  allowed,  and  the  other 
disallowed. 

ATURALL  augurie  is  a  physicall  or  philosophical!  obser- 
vation ;  bicause  humane  and  naturall  reason  may  be 
yeelded  for  such  events  :  as  if  one  heare  the  cocke  crow 
aj  manie  times  together,  a  man  may  ghesse  that  raine  will 
follovve  shortlie  ;  as  by  the  crieng  of  rooks,  and  by  their  extraordi- 
narie  using  of  their  wings  in  their  flight,  bicause  through  a  naturall 
instinct,  provoked  by  the  impression  of  the  heavenlie  bodies,  they 
are  mooved  to  know  the/  times,  according  to  the  disposition  of  the 
weather,  as  it  is  necessarie  for  their  natures.  And  therefore  Jeremie 
saith  ;  Milviis  in  ccelo  cogtiovit  tenipus  sinon.  The  physician  may 
argue  a  strength  towards  in  his  patient,  when  he  heareth  him  neeze 
twise,  which  is  a  naturall  cause  to  judge  by,  and  conjecture  upon. 
But  sure  it  is  meere  casuall,  and  also  verie  foolish  and  incredible,  that 
by  two  neezings,  a  man  should  be  sure  of  good  lucke  or  successe  in 
his  businesse  ;  or  by  meeting  of  a  tode,  a  man  should  escape  a 
danger,  or  atchieve  an  enterprise,  &c./ 


152. 


The   XX.   Chapter. 


The  vani- 
tie  of  casu- 
all augurie. 


A  confutation  of  castiall  aitgurie  which  is  nieere  witchcraft,  and  upon 
what  uncertaintie  those  diviiiations  are  grounded. 

JHAT  imagination  worketh  in  man  or  woman,  many 
leaves  would  not  comprehend  ;  for  as  the  qualities 
thereof  are  strange,  and  almost  incredible,  so  would  the 
discourse  thereof  be  long  and  tedious,  wherof  I  had 
occasion  to  speake  elsewhere.  But  the  power  of  our  imagination 
extendeth  not  to  beasts,  nor  reacheth  to  birds,  and  therefore  perteineth 
not  hereunto.  Neither  can  the  chance  for  the  right  or  left  side  be 
good  or  bad  lucke  in  it  selfe.  Why  should  any  occurrent  or  augurie 
be  good  ?  Bicause  it  commeth  out  of  that  part  of  the  heavens,  where 
the  good  or  beneficiall  stars  are  placed  1  By  that  reason,  all  things 
should  be  good  and  happie  that  live  on  that  side  ;  but  we  see  the 
contrarie  experience,  and  as  commonlie  as  that. 

The  like  absurditie  and  error  is  in  them  that  credit  those  divina- 
tions ;  bicause  the  starres,  over  the  ninth  house  have  dominion  at  the 
time  of  augurie.  If  it  should  betoken  good  lucke,  joy  or  gladnesse,  to 
heare  a  noise  in  the  house,  when  the  moone  is  in  Aries :  and  contrari- 


of   II  Ifchci'aft. 


Ch^p.  2\. 


169 


wise,  if  it  be  a  signe  of  ill  lucke,  sorrowe,  or  greefe  for  a  beast  to 

come  into  the  house,  the  moone  being  in  the  same  signe  :  here  might 

be  found  a  fowle  error  and   contrarietie./     And  forsomuch  as  both    210. 

may  happen  at  once,  the  rule  must  needs  be  false  and  ridiculous. 

And  if  there  were  any  certeine  rules  or  notes  to  be  gathered  in  these 

divinations  ;  the  abuse  therein  is  such,  as  the  word  of  God  must  needs 

be  verefied  therein  ;  to  wit,  I  will  destroie  the  tokens  of  soothsaiers,   isai.  44, 25. 

and  make  them  that  conjecture,  fooles. 


The    xxi.    Chapter, 

That  figure-casters  are  witches,  the  uncerteintie  of  their  art,  and  of 
their  contradictions,  Cornelius  Agrippas  sentence  against  judiciall 
astrologie. 

HESE  casters  of  figures  may  bee  numbred  among  the 
cousening  witches,  whose  practise  is  above  their  reach, 
their  purpose  to  gaine,  their  knowledge  stolne  from  poets, 
their  art  uncerteine  &  full  of  vanitie,  more  plainly  derided 
in  the  scriptures,  than  any  other  follie.  And  thereupon  many  other 
trifling  vanities  are  rooted  and  grounded  ;  as  physiognomic,  palmes- 
trie,  interpreting  of  dreames,  monsters,  auguries,  &c  ;  the  professors 
whereof  confesse  this  to  be  the  necessarie  key  to  open  the  knowledge  of 
all  their  secrets.  For  these  fellowes  erect  a  figure  of  the  heavens,  bj 
the  exposition  whereof  (togither  with  the  conjectures  of  similitudes 
and  signes)  they  seeke  to  find  out  the  meaning  of  the  significators, 
attributing  to  them  the  ends  of  all  things,  contrarie  to  truth,  reason, 
and  divinitie  :  their  rules  being  so  inconstant,  that  few  writers  agree 
in/  the  verie  principles  therof.  For  the  Rabbins,  the  old  and  new 
writers,  and  the  verie  best  philosophers  dissent  in  the  cheefe  grounds 
thereof,  differing  in  the  proprietie  of  the  houses,  whereout  they  wring 
the  foretelling  of  things  to  come,  contending  even  about  the  number 
of  spheres,  being  not  yet  resolved  how  to  erect  the  beginnings  and 
endes  of  the  houses  :  for  Ptolomie  maketh  them  after  one  sort,  Cani- 
patius  after  another,  &c. 

And  as  Alpetragus  thinketh,  that  there  be  in  the  heavens/ 
diverse  movings  as  yet  to  men  unknowne,  so  doo  others  afiirme  (not 
without  probabilitie)  that  there  male  be  starres  and  bodies,  to  whome 
these  movings  male  accord,  which  cannot  be  seene,  either  through 
their  exceeding  highnes,  or  that  hitherto  are  not  tried  with  anie  obser- 
vation of  the  art.  The  true  motion  of  Mars  is  not  yet  perceived, 
neither  is  it  possible  to  find  out  the  true  entring  of  the  sunne  into 
the  equinoctiall  points.     It  is  not  denied,  that  the  astronomers  them- 

Z 


The  vaine 
and  trifling 
trickes  of 
figure -ta- 
sters. 


153. 


Johan.  Mon- 
tiregius  in 
cpistola  ad 
Blatichime: 


1  70 


u.  Booke. 


The  discoveric 


&>  Guliel- 
mus  de  san- 
cto  Clodoald. 
Rabbi  Levi. 
C.  A  grip,  in 
lib.  de  vanit. 
scient. 
Archelaus. 
Cassandtr. 
Eudoxus, 


selves  have  received  their  light,  and  their  verie  art  from  poets,  with- 
out whose  fables  the  twelve  signes  and  the  northerlie  and  southerlie 
figiu'cs  had  never  ascended  into  heaven.  And  yet  (as  C.  Agrippa 
saith)  astrologers  doo  live,  cousen  men,  and  gaine  by  these  fables  ; 
whiles  the  poets,  which  are  the  inventors  of  them,  doo  live  in 
beggerie. 

The  verie  skilfuUest  mathematicians  confesse,  that  it  is  unpossible 
to  find  out  anie  certeine  thing  concerning  the  knowledge  of  judge- 
ments, as  well  for  the  innumerable  causes  which  worke  togither  with 
the  heavens,  being  all  togither,  and  one  with  the  other  to  be  con- 
sidered :  as  also  bicause  influencies  doo  not  constraine  but  incline. 
For  manie  ordinarie  and  extraordinarie  occasions  doo  interrupt  them  ; 
as  education,  custome,  place,  honestie,  birth,  bloud,  sickness'^,  health, 
strength,  weakenes,  meate,  drinke,  libertie  of  mind,  learning,  &c.  And 
they  that  have  written  the  rules  of  judgement,  and  agree  neerest 
therein,  being  of  equall  authoritie  and  learning,  publish  so  contrarie 
opinions  upon  one  thing,  that  it  is  unpossible  for  an  astrologian  to 
pronounce  a  certeintie  upon  so  variable  opinions  ;  &  otherwise,  upon 
so  uncerteine  reports  no  man  is  able  to  judge  herein.  So  as 
(according  to  Ptolomie)  the  foreknowledge  of  things  to  come  by  the 
starres,  dependeth  as  well  upon  the  affections  of  the  mind,  as  upon 
the  observation  of  the  planets,  proceeding  rather  from  chance  than  art, 
as  whereby  they  deceive  others,  and  are  deceived  themselves  also./ 


Astrolo- 
gers prog- 
nosticati- 
ons are  like 
the  answers 
of  oracles. 


154. 


The    xxii    Chapter. 

The  subtiltie  of  astrologers  to  maintei7te  the  credit  of  their  art,  why 
they  remaine  in  credit,  certeifte  impieties  conteined  in  astrologers 
assertions. 

|F  you  marke  the  cunning  ones,  you  shall  see  them  speake 
darkelie  of  things  to  come,  devising  by  artificiall  subtiltie, 
doubtfull  prognostications,  easilie  to  be  applied  to  everie 
thing,  time,  prince,  and  nation  :  and  if  anie  thing  come  to 
passe  according  to  their  divinations,  they  fortifie  their  old  prognosti- 
cations with  new  reasons.  Nevertheles,  in  the  multitude/  and  varietie 
of  starres,  yea  even  in  the  verie  middest  of  them,  they  find  out  some 
places  in  a  good  aspect,  and  some  in  an  ill  ;  and  take  occasion  here- 
upon to  sale  what  they  list,  promising  unto  some  men  honor,  long  life, 
wealth,  victorie,  children,  marriage,  freends,  offices  ;  &  finallie  everlast- 
ing felicitie.  But  if  with  anie  they  be  discontent,  they  saie  the  starres 
be  not  favourable  to  them,  and  threaten  them  with  hanging,  drowning, 
beggerie,  sickenes,  misfortune,  -Sic.     And  if  one  of  these  prognostica- 


of  IVitcJicraft. 


Chap.   21. 


171 


213. 


tions  fall  out  right,  then  they  triumph  above  measure.  If  the 
prognosticators  be  found  to  forge  and  lie  alwaies  (without  such 
fortune  as  the  blind  man  had  in  killing  the  crow)  they  will  excuse  the 
matter,  saieng,  that  Sapiens  domiitatur  astris,  wheras  (according  to 
Ai^rippas  words)  neither  the  wiseman  ruleth  the  starres,  nor  the 
starres  the  wiseman,  but  God  ruleth  them  both.  Corn.  Tacitus  saith, 
that  they  are  a  people  disloiall  to  princes,  deceiving  them  that 
beleeve  them.  And  Varro  saith,  that  the  vanitie  of  all  superstitions 
floweth  out  of  the  bosome  of  astrologie.  And  if  our  life  &  fortune 
depend  not  on  the  starres,  then  it  is  to  be  granted,  that  the  astrologers 
seeke  where  nothing  is  to  be  found.  But  we  are  so  fond,  mistrustful! 
&  credulous,  that  we  feare  more  the  fables  of  Robin  good  fellow  ;  as- 
trologers, &  witches,  &;  beleeve  more  the  things  that  are  not,  than  the 
things  that  are.  And  the  more  unpossible  a  thing  is,  the  more  we  stand 
in  feare  thereof;  and  the  lesse  likelie  to  be  true,  the  more/  we  beleeve  it. 
And  if  we  were  not  such,  I  thinke  with  Cornelius  Agrippa,  that  these 
divinors,  astrologers,  conjurors,  and  cousenors  would  die  for  hunger. 

And  our  foolish  light  beleefe,  forgetting  things  past,  neglecting 
things  present,  and  verie  hastie  to  know  things  to  come,  doth  so 
comfort  and  mainteine  these  cousenors  ;  that  whereas  in  other  men, 
for  making  one  lie,  the  faith  of  him  that  speaketh  is  so  much  mis- 
trusted, that  all  the  residue  being  true  is  not  regarded.  Contrariwise, 
in  these  cousenages  among  our  divinors,  one  truth  spoken  by  hap 
giveth  such  credit  to  all  their  lies,  that  ever  after  we  beleeve  whatso- 
ever they  saie  ;  how  incredible,  impossible  or  false  soever  it  be.  Sir 
Thotnas  Moore  saith,  they  know  not  who  are  in  their  owne  chambers, 
neither  who  maketh  themselves  cuckoldes  that  take  upon  them  all  this  judidail 

1  11  1  r  ■    1  T-.  1  1-  T        astrologers. 

cunnnig,  knowledge,  and  great  foresight.  But  to  enlarge  their  credit, 
or  rather  to  manifest  their  impudencie,  they  saie  the  gift  of  prophesie, 
the  force  of  religion,  the  secrets  of  conscience,  the  power  of  divels, 
the  vertue  of  miracles,  the  efficacie  of  praiers,  the  state  of  the  life  to 
come,  &c  :  doth  onlie  depend  upon  the  starres,  and  is  given  and  knowne 
by  them  alone.  For  they  saie,  that  when  the  signe  of  Gemini  is 
ascended,  and  Saturne  and  Mercuric  be  ioined  in  Aquarie,  in  the   Astroiogi- 

■'  call  blas- 

nmth  house  of  the  heavens,  there  is  a  prophet  borne  :  and  therefore  phemies. 
that  Christ  had  so  manie  vertues,  bicause  he  had  in  that  place  Saturne 
and  Gemini.  Yea  these  Astrologers  doo  not  sticke  to  saie,  that  the 
starres  distribute  all  sortes  of  religions:  wherein  y«/z7(?r  is  the  especiall 
patrone,  who  being  joined  with  Saturne,  maketh  the  religion  of  the 
Jcwes;  with  Mercz{rie,  of  the  Christians;  with  the  Moone,  of  Anti- 
christianitie.  Yea  they  affirme  that  the  faith  of  everie  man  male  be 
knowne  to  them  as  well  as  to  God.  And  that  Christ  himselfe  did  use 
the  election  of  houres  in  his  miracles;  so  as  the  Jewes  could  not  hurt 


S.  Thomas 
Moores 
frumpe  at 


172 


II.  Booke. 


The  disc  over  ie 


\:->reiidM-\ 

Joh   II.  8. 
&9. 


214.    155. 


The  follie 
of  our  ge- 
nethliaks, 
or  nativiti- 
casters. 


Senec.  lib.  de 
quasi,  na- 
tural. 4. 


215- 
Hilarius 
Pirhmair  in 
arte  a f  ode- 
mica. 


him  whilest  he  went  io  Jentsa/t'/ii.,  and  therefore  that  *the  said  to  his 
disciples  that  forbad  him  to  go;  Are  there  not  twelve  houres  in  the 
daie  ?/, 

The    xxiii.    Chapter. 

IV/io  have  power  to  drive  awaie  divels  with  their  o>ielie  presence, 
who  shall  receive  of  God  whatsoever  they  aske  in  praier,  who  shall 
obteine  everlasting  life  by  nieanes  of  constellations.,  as  nativiiie- 
casters  affirme. 

HEY  sale  also,  that  he  which  hath  Alars  happilie  placed 
in  the  ninth  house  of  the  heavens,  shall  have  power  to 
drive  awaie  divels  with  his  onelie  presence  from  them 
that  be  possessed.  And  he  that  shall  praie  to  God,  when 
he  findeth  the  Moone  and  y?////^r  joined  with  the  dragons  head  in  the 
middest  of  the  heavens,  shall  obteine  whatsoever  he  asketh:  and  that 
fupiter  and  Saturne  doo  give  blessednes  of  the  life  to  come.  But  if 
anie  in  his  nativitie  shall  have  Sattirne  happilie  placed  in  Leone,  his 
soule  shall  have  everlasting  life.  And  hereunto  subscribe  Peter  de 
Appona,  Roger  Bacon,  Guido  Bonatus,  Arnold  de  villa  nova,  and  the 
Cardinall  of  Alia.  Furthermore,  the  providence  of  God  is  denied, 
and  the  miracles  of  Christ  are  diminished,  when  these  powers  of  the 
heavens  and  their  influencies  are  in  such  sort  advanced.  Moses, 
Esaie,  fob  and  feremie,  seeme  to  dislike  and  reject  it:  and  at  Rome 
in  times  past  it  was  banished,  and  by  fnstinian  condemmed  under 
paine  of  death.  Finallie,  Seneca  derideth  these  soothsaieng  witches 
in  this  sort;  Amongst  the  Cleones  (saith  he)  there  was  a  custome,  that 
the  -^fiXa^oc/yvXaKei  (which  were  gazers  in  the  aier,  watching  when  a 
storme  of  haile  should  fall)  when  they  sawe  by  anie  cloud  that  the 
shower  was  imminent  and  at  hand;  the  use  was  (I  sale)  bicause  of  the 
hurt  which  it  might  doo  to  their  vines,  &.c:  diligentlie  to  warne  the 
people  thereof;  who  used  not  to  provide  clokes  or  anie  such 
defense  against  it,  but  provided  sacrifices;  the  rich,  cockes  and 
white  lambes  ;  the  poore  would  spoile  themselves  by  cutting  their 
thombes  ;  as  though  (saith  he)  that  little  bloud  could  ascend  up 
to  the  cloudes,  and  doo  anie  good  there  for  their  releefe  in  this/ 
matter. 

And  here  by  the  waie,  I  will  impart  unto  you  a  Venetian  supersti- 
tion, of  great  antiquitie,  and  at  this  daie  (for  ought  I  can  read  to  the 
contrarie)  in  use.  It  is  written,  that  everie  yeere  ordinarilie  upon 
ascension  daie,  the  Duke  of  Venice,  accompanied  with  the  States, 
goeth  with  great  solemnitie  unto  the  sea,  and  after  ctrteine  ceremonies 
ended,  casteth  thereinto  a  gold  ring  of  great  value  and  estimation  for 


of  Witchcraft.  chap.  j?.  173 

a  pacificatorie  oblation  :  wherewithal!  their  predecessors  supposed 
that  the  wrath  of  the  sea  was  asswaged.  By  this  action,  as  a  late 
writer  saith,  they  doo  Desponsare  sibi  inare,  that  is,  espouse  the  sea   Joannes  Gar- 

ropius  m   Ve- 

unto  themselves,  &c.  „,/.  ^^^  Hy- 


Let  us  therefore,  according  to  the  prophets  advise,  aske  raine       f^'^^;^ 
of  the  Lord  in  the  houres  of  the  latter  time,  and  he  shall  verse  2 

send  white  cloudes,  and  give  us  raine  &c  :  for  surelie, 
the  idols  (as  the  same  prophet  saith)  have  spoken 
vanitie,  the  soothsaiers  have  seene  a  lie,  and 
the   dreamers    have    told    a  vaine   thing. 
They  comfort  in  vaine,  and  therefore 
they  went  awaie  like  sheepe,  &c. 
If  anie  sheepebiter  or  witch- 
monger  will  follow  them, 
they  shall   go   alone 
for   me.// 


10. 1. 


1/4 


i.v  Booke. 


TJie  discove7'ie 


3i6.    156. 


Prover.  i8. 
Chron.  30. 
Psal.  10. 
Psal.  51. 
Psal.  139 
Jerem.  32. 
Isai.  6. 
Isai.  50. 
Exod.  7.  8.  9. 
Prov.  16. 


^  The  twelfe  Booke. 

The    first    Chapter. 

The  Hebrue  word  Habar  expounded,  where  also  the  supposed  secret 
force  of  char  vies  and  itichaiitmeiits  is  shewed,  and  the  effuacie  of 
words  is  diverse  waies  declared. 


Psal.  58. 


Psal.  58.  4.  5. 


Virgil,  in 

Damone. 

By  Ab.FU-217. 

ming. 


HIS  Hebrue  word  Habar,  being  in  Greeke  Epathi/i,  and 
in  Latine  Incantat'e,  is  in  English,  To  inchant,  or  (if  you 
had  rather  have  it  so)  to  bewitch.  In  these  inchant- 
ments,  certeine  wordes,  verses,  or  charmes,  &c  :  are 
secretlie  uttered,  wherein  there  is  thought  to  be  miraculous  efficacie. 
There  is  great  varietie  hereof  :  but  whether  it  be  by  charmes,  voices, 
images,  characters,  stones,  plants,  metals,  herbes,  &c  :  there  must 
herewithall  a  speciall  forme  of  words  be  alwaies  used,  either  divine, 
diabolicall,  insensible,  or  papisticall,  whereupon  all  the  vertue  of  the 
worke  is  supposed  to  depend.  This  word  is  speciallie  used  in  the  58. 
psalme,  which  place  though  it  be  taken  up  for  mine  adversaries 
strongest  argument  against  me  ;  yet  me  thmkes  it  maketh  so  with 
me,  as  they  can  never  be  able  to  answer  it.  For  there  it  plainelie 
appeareth,  that  the  adder  heareth  not  the  voice  of  the  charmer, 
charme  he  never  so  cunninglie  :  contrarie  to  the  poets  fabling, 

Frigidus  in  pratis  cantando  riimpitur  anguis.\ 

The  coldish  snake  in  tnedowes  greeiie. 
With  charmes  is  burst  in  peeces  cleene. 

But  hereof  more  shall  be  said  hereafter  in  due  place. 

I  grant  that  words  sometimes  have  singular  vertue  and  efficacie, 
either  in  persuasion  or  disuasion,  as  also  diverse  other  waies  ;  so  as 
thereby  some  are  converted  from  the  waie  of  perdition,  to  the 
estate  of  salvation  :  and  so  contrariwise,  according  to  the 
saieng  of  Solomon ;   Death  and  life  are  in  the  instru- 
ment of  the  toong  :  but  even  therein  God  worketh 
all  in   all,   as   well    in  framing  the    heart    of 
the    one,    as    in    directing   the    toong   of 
the     other  :     as     appeareth     in 
manie  places   of  the  holie 
scriptures. 


of  If  'itchcraft. 


Chap. 


'75 


The    second    Chapter. 

What  is  forbidden  in  scriptiires  concerning  witchcraft,  of  the  opera- 
tion of  words,  the  superstition  of  the  Cabalists  and  papists,  who 
createth  substances,  to  imitate  God  in  some  cases  is  presumption, 
words  of  sanctification. 

HAT  which  is  forbidden  in  the  scriptures  touching  in- 
ch antment  or  witch  craft,  is  not  the  wonderfull  working 
with  words.  For  where/  words  have  had  miraculous 
operation,  there  hath  beene  alwaies  the  special!  provi- 
dence, power  and  grace  of  God  uttered  to  the  strengthening  of  the 
faith  of  Gods  people,  and  to  the  furtherance  of  the  gospell  :  as  when 
the  apostle  with  a  word  slue  Ananias  and  Saphira.  But  the  propha- 
nation  of  Gods  name,  the  seducing,  abusing,  and  cousening  of  the 
people,  and  mans  presumption  is  hereby  prohibited,  as  whereby  manie 
take  upon  them  after  the  recitall  of  such  names,  as  God  in  the 
scripture  seemeth  to  appropriate  to  himselfe,  to  foreshew  things  to 
come,  to  worke  miracles,  to  detect  fellonies,  &c  :  as  the  Cabalists  in 
times  past  tooke  upon  them,  by  the  ten  names  of  God,  and  his  angels, 
expressed  /  in  the  scriptures,  to  worke  woonders  :  and  as  the  papists 
at  this  daie  by  the  like  names,  by  crosses,  by  gospels  hanged  about 
their  necks,  by  masses,  by  exorcismes,  by  holie  water,  and  a  thousand 
consecrated  or  rather  execrated  things,  promise  unto  themselves  and 
others,  both  health  of  bodie  and  soule. 

But  as  herein  we  are  not  to  imitate  the  papists,  so  in  such  things, 
as  are  the  peculiar  actions  of  God,  we  ought  not  to  take  upon  us  to 
counterfet,  or  resemble  him,  which  with  his  word  created  all  things. 
For  we,  neither  all  the  conjurors,  Cabalists,  papists,  soothsaiers, 
inchanters,  witches,  nor  charmers  in  the  world,  neither  anie  other 
humane  or  yet  diabolicall  cunning  can  adde  anie  such  strength  to 
Gods  workmanship,  as  to  make  anie  thing  anew,  or  else  to  exchange 
one  thing  into  another.  New  qualities  may  be  added  by  humane  art, 
but  no  new  substance  can  be  made  or  created  by  man.  And  seeing 
that  art  faileth  herein,  doubtles  neither  the  illusions  of  divels,  nor 
the  cunning  cA  witches,  can  bring  anie  such  thing  truelie  to  passe. 
For  by  the  sound  of  the  words  nothing  commeth,  nothing  goeth,  other- 
wise than  God  in  nature  hath  ordeined  to  be  doone  by  ordinarie 
speech,  or  else  by  his  speciall  ordinance.  Indeed  words  of  sanctifica- 
tion are  necessarie  and  commendable,  according  to  S.  Paules  rule  ; 
Let  your  meat  be  sanctified  with  the  word  of  God,  and  by  praier.  But 
sanctification  dooth  not  here  signifie  either  change  of  substance  of  the 


157 


2lS. 


Jonas. 


Words  of 
sanctifica- 
tion, and 
wherein 
they  con- 
sist. 


176 


I J    Booke. 


The  discoverie 


meate,  or  the  adding  of  anie  new  strength  thereunto  ;  but  it  is  sanc- 
tified, in  that  it  is  received  with  thanksgiving  and  praier  ;  that  our 
bodies  may  be  refreshed,  and  our  soule  thereby  made  the  apter  to 
glorifie  God. 


An  ample 
description 
of  women 
commonlie 
called  wit- 
ches. 


The    third    Chapter. 

What  effect  and  offense  witches  charmes  bring,  how  unapt  witches 
are^  and  how  unlikelie  to  worke  those  things  which  they  are 
thought  to  doo,  what  would  followe  if  those  things  were  true  which 
are  laid  to  their  charge. 


HE  words  and  other  the  illusions  of  witches,  charmers, 
and  conjurors,  though  they  be  not  such  in  opera- 
tion and   efifect,   as   they   are   commonlie   taken  to  be  : 

21  g  |R<MSg5SSig|  yet  they  are  offensive  to  the  majestie/  and  name  of 
God,  obscuring  the  truth  of  divinitie,  &  also  of  philosophie.  For 
if  God  onlie  give  life  &  being  to   all   creatures,  who    can  put   any 

158.  such  ver/tue  or  livelie  feeling  into  a  body  of  gold,  silver,  bread,  or 
wax,  as  is  imagined  ?  If  either  preests,  divels,  or  witches  could  so 
doo,  the  divine  power  shuld  be  checked  &  outfaced  by  magicall 
cunning,  &  Gods  creatures  made  servile  to  a  witches  pleasure.  What 
is  not  to  be  brought  to  passe  by  these  incantations,  if  that  be  true 
which  is  attributed  to  witches?  &  yet  they  are  women  that  never  went 
to  schoole  in  their  lives,  nor  had  any  teachers  :  and  therefore  without 
art  or  learning ;  poore,  and  therefore  not  able  to  make  any  provision 
of  metal  or  stones,  &c  :  whereby  to  bring  to  passe  strange  matters,  by 
naturall  magicke ;  old  and  stiffe,  and  therefore  not  nimble  handed  to 
deceive  your  eie  with  legierdemaine;  heavie,  and  commonlie  lame, 
and  therefore  unapt  to  flie  in  the  aire,  or  to  danse  with  the  fairies ; 
sad,  melancholike,  sullen,  and  miserable,  and  therefore  it  should  be 
unto  them  {Iiivita  Minerva)  to  banket  or  danse  with  Minerva ;  or 
yet  with  Herodias,  as  the  common  opinion  of  all  writers  heerein  is. 
On  the  other  side,  we  see  they  are  so  malicious  and  spitefull,  that  if  they 
by  themselves,  or  by  their  divels,  could  trouble  the  elements,  we  should 
never  have  faire  weather.  If  they  could  kill  men,  children,  or  cattell, 
they  would  spare  none ;  but  would  destroy  and  kill  whole  countries 
and  housholds.  If  they  could  transfer  corne  (as  is  affirmed)  from 
their  neighbors  field  into  their  owne,  none  of  them  would  be  poore, 
none  other  should  be  rich.  If  they  could  transforme  themselves  and 
others  (as  it  is  most  constantlie  affirmed)  oh  what  a  number  of  apes 
and  owles  should  there  be  of  us !  If  Incubus  could  beget  Merlins 
among  us,  we  should  have  a  joUie  manie  of  cold  prophets./ 


of  Witchn^aft.  chi,..  4.  177 


The   fourth   Chapter.  220. 

Why  God  forbad  the  practise  of  witchcraft,  the  absttrditie  of  the 
lawe  of  the  twelve  tables,  wherejtpon  their  estimation  in  miracu- 
lous actions  is  grounded,  of  their  woonderotts  works. 

HOUGH  it  be  apparent,  tjiat  the  Holie-ghost  forbiddeth    a  common 
this  art,  bicause  of  the  abuse  of  the  name  of  God,  and  the   ^^^  "f^' 

'  _  '  versall  er- 

cousenage  comprehended  therein  :  yet  I  confesse,  the  cus-    ror. 

tomes  and  lawes  ahnost  of  all  nations  doo  declare,  that  all 
these  miraculous  works,  before  by  me  cited,  and  many  other  things 
more  woonderfull,  were  attributed  to  the  power  of  witches.  The  which 
lawes,  with  the  executions  and  judicials  thereupon,  and  the  witches 
confessions,  have  beguiled  almost  the  whole  world.  What  absurdities 
concerning  witchcraft,  are  written  in  the  law  of  the  twelve  tables, 
which  was  the  highest  and  most  ancient  law  of  the  Romans }  Where- 
upon the  strongest  argument  of  witches  omnipotent  power  is 
framed  ;  as  that  the  wisedome  of  such  lawgivers  could  not  be  abused. 
Whereof  (me  thinks)  might  be  made  a  more  strong  argument  on  our 
side;  to  wit.  If  the  cheefe  and  principall  lawes  of  the  world  be  in  this 
case  ridiculous,  vaine,  false,  incredible,  yea  and  contrarie  to  Gods 
lawe ;  the  residue  of  the  lawes  and  arguments  to  that  effect,  are  to 
be  suspected.  If  that  argument  should  hold,  it  might  proove  all 
the  popish  lawes  against  protestants,  &  the  hea/thenish  princes  lawes  159. 
against  christians,  to  be  good  and  in  force :  for  it  is  like  they  would 
not  have  made  them,  except  they  had  beene  good.  Were  it  not 
(thinke  you)  a  strange  proclamation,  that  no  man  (upon  paine  of 
death)  should  pull  the  moone  out  of  heaven?     And  yet  verie  many  of  ^-  Bodnms. 

,  1  1        •     ,  11-  ,  DaniEus. 

the  most  learned  witchmongers  make  their  arguments  upon  weaker   Hyperius. 
grounds;  as  namelie  in  this    forme    and    maner;  We  find  in  poets,   ^"'""fnuw 
that  witches  wrought  such  and  such  miracles ;  Ergo  they  can  accom-   ^^'^^-  ^^aicf. 
plish  and  doo  this  or  that  wonder.     The  words  of  the  lawe  are  these ;/   *  spiueeus. 
Qui  friigcs  incantasset  pa^nas  dato,  Nei^e  alicnam  segetem  pellexeris    221. 
excafitando,  neq;  incantando,  Ne  agrum  dcfriiganto :  the  sense 
wherof  in   English  is  this ;  Let  him  be  executed  that 
bewitcheth  corne,  Transferre  not  other  mens 
corne  into  thy  ground  by  inchantment, 
Take  heede  thou  inchant  not  at  all 
neither   make   thy   neighbors 
field  barren  :  he  that  dooth 
these  things  shall 
die,  S;c. 

A  A 


178 


12.  Bdoke. 


The  discoverie 


A  notable 
purgation 
of  C.  F.  C. 
convented 
for  a  witch. 


Jilal.  malt/, 
far.  2.  qua.  i. 
cap.  5. 

[*  moushoall] 


160. 


The    fift    Chapter. 

An  instance  of  one  arreigned  upon  the  laive  of  tJte  iivch'e  tables, 
whereby  the  said  la%ve  is  proved  ridiculous.,  of  two  witches  that 
could  doo  woonders. 

LTHOUGH  among  us,  we  thinke  them  bewitched  that 
waxsuddenlie  poore,  and  not  them  that  growe  hastilie  rich  ; 
yet  at  Rofne  yon  shall  understand,  that  (as  /^//w/Vreporteth) 
upon  these  articles  one  C.  Fut'ius  Cressus  was  convented 
before  Spurius  Albinus ;  for  that  he  being  but  a  little  while  free,  and 
delivered  from  bondage,  occupieng  onelie  tillage ;  grew  rich  on  the 
sudden,  as  having  good  crops :  so  as  it  was  suspected  that  he  transferred 
his  neighbors  corne  into  his  fields.  None  intercession,  no  delaie, 
none  excuse,  no  deniall  would  serve,  neither  in  jest  nor  derision,  nor 
yet  through  sober  or  honest  meanes  :  but  he  was  assigned  a  peremp- 
torie  dale,  to  answer  for  life.  And  therefore  fearing  the  sentence  of 
condemnation,  which  was  to  be  given  there,  by  the  voice  and  verdict 
of  three  men  (as  we  heere  are  tried  by  twelve)  made  his  appearance 
at  the  dale  assigned,  and  brought  with  him  his  ploughs  and  harrowes, 
spades  and  shovels,  and  other  instruments  of  husbandrie,  his  oxen, 
horsses,  and  working  bullocks,  his  servants,  and  also  his  daughter, 
which  was  a  sturdie  wench  and  a  good  huswife,  and  also  (as  Piso 
reporteth)  well  trimmed  up  in  apparell,  and  said  to  the  whole  bench 
in  this  wise  ;  Lo  heere  my  lords  I  make  mine  appearance,  according 
to  my  promise  and  your  pleasures,  presenting  unto  you  my  charmes 
and  witchcrafts,  which  have  so  inriched  me.  As  for  the  labour,  sweat, 
wat/ching,  care,  and  diligence,  which  I  have  used  in  this  behalfe,  I 
cannot  shew  you  them  at  this  time.  And  by  this  meanes  he  was  dis- 
missed by  the  consent  of  that  court,  who  otherwise  (as  it  was  thought) 
should  hardly  have  escaped  the  sentence  of  condemnation,  and 
punishment  of  death. 

It  is  constantlie  aftirmed  in  M.  Mai.  that  Stafus  used  alwaies  to 
hide  himselfe  in  a  *monshoall,  and  had  a  disciple  called  Hoppo.,  who 
made  Stadlin  a  maister  witch,  and  could  all  when  they  list  invisiblie 
transferre  the  third  part  of  their  neighbours  doong,  hay,  corne,  &c :  into 
theire  owne  ground,  make/  haile,  tempests,  and  flouds,  with  thunder 
and  lightning;  and  kill  children,  cattell,  &c :  reveale  things  hidden, 
and  many  other  tricks,  when  and  where  they  list.  But  these  two 
shifted  not  so  well  with  the  inquisitors,  as  the  other  with  the  Romanc 
and  heathen  judges.     Howbcit,  Stafus  was  too  hard   for  them   all : 


of  Witchcraft. 


Chap.  6. 


1/9 


for  none  of  all  the  lawiers  nor  inquisitors  could  bring  him  to 
appeere  before  them,  if  it  be  true  that  witchmongers  write  in  these 
matters. 


The    sixt    Chapter. 

Lawes  provided  for  the  pii7iishment  of  such  witches  as  worke 
tniracles,  whereof  some  are  mentioned^  and  of  certeinc  popish 
lawes  published  a^s^ainst  them. 


HERE  are  other  lawes  of  other  nations  made  to  this  in- 
credible effect :  as  Lex  Salicartun  provideth  punishment 
for  them  that  flie  in  the  aire  from  place  to  place,  and 
meete  at  their  nightlie  assemblies,  and  brave  bankets,  car- 
rieng  with  them  plate,  and  such  stuffe,  &c :  even  as  we  should  make 
a  lawe  to  hang  him  that  should  take  a  church  in  his  hand  at  Dover, 
and  throvve  it  to  Callice.  And  bicause  in  this  case  also  popish  lawes 
shall  be  scene  to  be  as  foolish  and  lewd  as  any  other  whatsoever,  and 
speciallie  as  tyrannous  as  that  which  is  most  cruell :  you  shall  heare 
what  trim  new  lawes  the  church  oi  Rome  hath  latelie  devised.  These 
are  therefore  the  words  of  pope  Innocent  the  eight  to  the  inquisitors/ 
oi  Almanie,  and  oi  pope  /uli2is  the  second,  sent  to  the  inquisitors  of 
Bergomen.  It  is  come  to  our  eares,  that  manie  lewd  persons,  of  both 
kinds,  as  well  male  as  female,  using  the  companie  of  the  divels 
Incubus  and  Succubus,  with  incantations,  charmes,  conjurations,  &c : 
doo  destroie,  &.c :  the  births  of  women  with  child,  the  yoong  of  all 
cattell,  the  corne  of  the  feeld,  the  grapes  of  the  vines,  the  frute  of  the 
trees  :  Item,  men,  women,  and  all  kind  of  cattell  and  beasts  of  the 
feeld  :  and  with  their  said  inchantments,  &c  :  doo  utterlie  extinguish, 
suffocate,  and  spoile  all  vineyards,  ortchards,  medowes,  pastures, 
grasse,  greene  corne,  and  ripe  corne,  and  all  other  podware  :  yea  men 
and  women  themselves  are  by  their  imprecations  so  afflicted  with 
externall  and  inward  paines  and  diseases,  that  men  cannot  beeget, 
nor  women  bring  foorth  anie  children,  nor  yet  accomplish  the  dutie  of 
wedlocke,  denieng  the  faith  which  they  in  baptisme  professed,  to  the 
destruction  of  their  owne  soules,  &c.  Our  pleasure  therefore  is, 
that  all  impediments  that  male  hinder  the  inquisitors  office,  be  utterlie 
removed  from  among  the  people,  least  this  blot  of  heresie  proceed  to 
poison  and  defile  them  that  be  yet  innocent.  And  therefore  we  doo 
ordeine,  by  vertue  of  the  apostolicall  authoritie,  that  our  inquisitors 
of  high  Almanie,  maie  execute  the  office  of  inquisition  by  all  tortures 
and  afflictions,  in  all  places,  and  upon  all  persons,  what  and  where- 


Punishmet 
of  impossi- 
bilities. 


223. 

A  wise  lawe 
of  pope  In- 
nocent and 
Julie,  were 
it  not  that 
they  wan- 
ted wit 
when  they 
made  it. 


i8o 


12.  Booke. 


T//e  discoverie 


soever,  as  well  in  everie  place  and  diocesse,  as  upon  anie  person  ; 
and  that  as  freelie,  as  though  they  were  named,  expressed,  or  cited  in 
this  our  commission. 


161. 


224. 


Virg.  eclog.  8. 
[*  miitavit] 


Virg.  eilog.  8. 


The    seventh    Chapter. 

Poetical  authorities  coininonlie  alleaged  by  witchmongers,  for  the 
proof e  of  witches  j>iiraculot(s  actions,  and  for  confirmation  of  their 
sitpcrnatKrall  power. 

|ERE  have  I  place  and  oportunitie,  to  discover  the  whole 
art  of  witchcraft  ;  even  all  their  charmes,  periapts, 
characters,  amulets,  praiers,  blessings,  curssings,  hurtings, 
helpings,  knaveries,  cousenages,  &c.  But  first  I  will 
shew  what  authorities  are  produced  to  defend  and  mainteine  the 
same,  and  that  in  serious  sort,'  by  Bodin,  Spinaus,  Hemingius, 
Vairus,  Dancetts,  Hyperijis  :  M.  Mai.  and  the  rest. 

Carmina  vel  ccelo  posstint  deducere  lunam, 
Carminibtis  Circe  socios  miit  avit  *  Ulyssis, 
Frigidus  in  pratis  caniando  ruinpitiir  attguis  : 

Inchaniinents  pliicke  out  of  the  skie, 
The  nioone,  though  she  be  plaste  on  hie  : 
Dame  Circes  with  hir  charmes  so  fine, 
Ulysses  mates  did  ttcrne  to  swine  : 
The  snake  with  charmes  is  burst  in  twaine, 
hi  medowes,  where  she  dooth  remaine. 

Againe  out  of  the  same  poet  they  cite  further  matter. 

Has  herbas,  atqj  hcec  Panto  mild  lecta  venena. 
Ipsa  dedit  Mceris  :  nascutttur  plurima  Ponto. 
His  ego  scepc  lupain  fieri,  (&-»  se  condere  sylvis, 
Mcerim  scepe  animas  imis  exire  sepulchris, 
Atqj  satas  alio  vidi  traducere  messes. 

These  herbs  did  Meris  give  to  me, 
And  poisons  plicckt  at  Pont  us. 
For  there  they  growe  and  multiplie, 
And  doo  not  so  amongst  us. 
With  these  she  made  hir  selfe  become, 
A  wolfe,  and  hid  hir  in  the  wood. 
She  fetcht  up  soules  out  of  their  toome, 
Remoovijig  come  frotn  luhere  it  stood. 


of  WitcJicraft. 

FurtJicrmore  out  of  Ovid  tliey  allcdi^e  these  folowiiig. 

Node  volant,  puerosq;  pettint  nutricis  egentes, 
Et  vitiant  amis  corpora  capta  stiis  : 

Carper e  dicuntitr  lactentia  viscera  rostrisj 
Et  plenwnpotir'  sanguine  gutur  habent : 

To  cliildren  they  doo  flie  by  night. 

And  catch  them  while  their  nursses  sleepe, 

And  spoile  theit  little  bodies  qieite, 

And  home  they  beare  them  in  their  beake. 

Againc  out  of  Virgill  in  forme  following. 

Hinc  mihi  Massy Ics  gentis  monstrata  sacerdos, 
Hesperidum  templi  custos,  epuldsqj  draconi 
Qttce  dabat,  &^  sacros  servabat  in  arbore  ramos, 
Sparge ns  humida  mella,  soporiferi'imq;  papaver. 
Hcec  se  carminibus  promittit  solvere  mentes, 
Quas  velit,  ast  aliis  dur  as'-'  immittere  curas, 
Sistere  aquamfluvits,  &^  vert  ere  sidera  retro, 
Nocturnosq;  ciet  manes,  nnigire  videbis 
Sub  pedibus  terrain,  &^  descendere  montibus  ornos . 

From  thetice  a  virgifte  preest  is  come, 

from  out  Massyla  land. 
Sometimes  the  temple  there  she  kept, 

and  from  hir  heavenlie  hand 
The  dragon  meate  did  take :  she  kept 

also  the  frute  divine. 
With  herbes  and  liquors  sweete  that  still 

to  sleepe  did  men  incline. 
The  minds  of  men  {she  saitJi)  from  love 

with  charmes  she  can  utibind. 
In  who?n  she  list :  but  others  can 

she  cast  to  cares  unkind. 
The  running  streames  doo  stand,  and  from 

their  course  the  starres  doo  wreath. 
And  soules  she  conjtire  can  :  thou  shall 

see  sister  underneath 
The  ground  with  roring  gape,  and  trees 
and  tnountaines  turne  upright,  &r^c. 
Moreover  out  of  Ovid  they  al ledge  as  followeth. 
Ciim  volui  ripis  ipsis  jnirantibus  amftes 
Infontes'^  rediere  suos,  coiiciissaqj  sisto, 


Chap.  7. 


181 


Ovid.  fast.  6. 


162. 


22s. 


Virg.  Ai'ne.  4. 


[*  duras] 


Tho.  Phaiers 
translation  of 
the  former 
words  of 
Virg. 


Ovid,  mda- 
nior.  7. 


\r  In  fontes\ 


1 82  IS.  Booke.  The  discover ie 

226.  Stantia  concutio^  cantii  frcta  mcbila  pello, 

A^iibildq;  tnduco^  ventos  abigoq;  vocoqj, 
Viper eas  rumpo  verbis  6^  carinhte  fauces,l 

163.  Vtvdqiie  sax'a,  sua  conviclsdque  robora  terra, 

Et  sylvas  inovco,  jubeoque  tremescere  monies, 
Et  mu^i^Jre  solum,  matie'sque  exire  sepuhiiris, 
Te'que  luna  traho,  ^c : 

The  rivers  I  can  make  7-etire, 

Into  the  fountaijies  whence  they  Jlo, 

( Whereat  the  banks  themselves  admire) 

I  can  make  standing  waters  go, 

With  charnies  I  drive  both  sea  and  clowd, 

I  make  it  calme  and  blowe  alowd. 

The  vipers  jawes,  the  rockie  stone, 

With  words  and  charmes  I  breake  iii  twaine 

The  force  of  earth  congeald  in  one, 

I  moove  and  shake  both  zuoods  and plaitie ; 

I  make  the  soules  of  men  arise, 

I  ptill  the  moone  out  of  the  skies. 

Also  out  of  the  same  poet. 

Ovid,  de  Virbdquc  ter  dixit  placidos  facientia  somnos, 

"■  Quce  mare  turbatum,  qua  fltatiina  concita  sis  tan  t . 

And  thrise  she  spake  the  words  that  causd 
Sweete  sleepe  and  quiet  rest, 

She  staid  the  raging  of  the  sea, 
And  jnightie  flotids  supp7'est. 

Ovid,  de  Et  viiserum  tenues  in  jecur  uroet  acus,  ■ 

Medea,  -^  "^  ' 

epis  0  a.  4.  ^j^^  sticketh  also  necdels  fine 

In  livers,  whereby  incn  doo  pine. 
3 .  A  mor.  A Iso  out  of  Other  poets. 

Eilog.  6. 

Carjnine  Icesa  Ceres,  sterilem  vanescit  in  herbam, 

Deficitint  Icesi  carmine  fontis  aquce, 
Illicibus  glandes,  cantatdque  vitibus  uva\ 
22y.  Decidit,  6^  nullo  poma  movente  fluiait  : 

With  charnies  the  come  is  spoiled  so, 
As  that  it  vades  to  barren  gras. 
With  charmes  the  springs  are  dried  loive, 
That  none  can  see  ivhere  water  was. 


of  Witchcraft. 


Cliap. 


i8 


The  grapes  fro»i  vines,  tJie  mast  from  okes, 
And  beats  downefrute  with  charniiftg  strokes,  j 

(2u(£  sidera  excantata  7)oce  Thessala 

Lundmque  ccelo  diripit : 

She  plucks  downe  moo7ie  and  starres/ro/n  skie, 
With  chaunting  voice  of  Thessalie. 

Hanc  ego  de  ca'lo  ditcetitetn  sidera  vidi, 
Fluminis  ac  rapidi  carmijie  vertit  iter, 

HcEC  cantu  fi)iditqiie  solum,  nia}iesque  sepulchris 
Elicit,  (St*  tepido  devorat  ossa  rogo  : 

Ciitn  lubet  hcec  tristi  depellit  bimina  ca'lo. 
Cum  lubet  czstivo  cojivocat  orbe  nives  : 

She  plucks  each  star  out  of  his  throne. 
And  turneth  backe  the  raging  waves, 
With  charmes  she  makes  the  earth  to  cone. 
And  raiscth  soules  out  of  their  graces  : 
She  bur7ies  mens  bofies  as  with  afire, 
Aftd  pulleth  downe  the  lights  front  heaven. 
And  makes  it  snowe  at  hir  desire 
Even  in  the  midst  of  summer  season. 

Mens  hausti  nulla  sanie  polluta  veneni, 
Incantata  peril  : 

A  man  inchanted  runneth  mad. 

That  never  anie  poison  had. 

Cessavere  vices  remm,  dilatdgue  lojiga 
Hasit  fiocte  dies,  legi  non  paruit  cether, 
Torpuit  ^  prceceps  audita  carmine  jnundus  : 

The  course  of  nature  ceased  quite,  I 

The  aire  obeied  not  his  lawe, 

The  dale  delaid  by  lengtJi  of  night, 

Wliich  made  both  dale  and  night  to yaive ; 

And  all  was  through  thai  charming gearc. 

Which  causd  the  world  to  quake  for  feaj-e. 

Carmine  Thcssalidum  dura  in  pnecordiajhcxit, 
Non  fat  is  adductus  amor,  flajninisque  sever i 
Illicitis  arsere  ignes  : 

With  Thcssall  charmes,  and  not  by  fate 
Hot  love  is  forced  for  toflowe, 
Even  where  before  hath  beene  debate. 
They  cause  affection  for  to  growc. 


164. 

Horac.^  epod.  5 


Tihul.  de 
/(isciitatrice, 
lib.  I.  EUg.  2. 


Lucan.  lib.  de 
bello  civili.  6. 


Idem.  Ibid. 


228. 


Idem.  Ibid. 


1 84 


12.  Booke. 


TJie  discoverie 


Idem.  Ibid. 


165. 


C.  Maui  litis 
astronom. 
Slice,  lib.  I. 


22g. 


Gens  iiivisa  diis  uiaciilandi  callida  ccslij 
Qiios  gemiit  ierra,  tnali  qui  sidera  Diitndi 
fiirdqiie  Jixaruin  possiiiit  pervertere  rej'ioii  : 
Nam  nunc  stare  polos,  ^  fliimma  niittere  Jioruni, 
Aethera  sub  terras  adigiint,  viontesqtce  revelbuit : 

These  witches  haiefull  unto  Cod, 

A  nd  ctmnitig  to  defile  the  aire, 

Which  can  disorder  with  a  nod 

The  course  of  nature  everie  where, 

Doo  cause  the  wandring  starres  to  stale 

And  drive  the  winds  beelow  the  ground. 

They  send  the  streaines  another  wale, 

And  throwe  downe  hilles  where  they  abound. 

Unguis  dixere  volucrum, 

Consultare  fibras,  6^  rumpere  vocibus  angiies, 
Solicitare  umbras,  ipsunique  Acheronta  mover e, 
hi  noctemque  dies,  ifi  Itccem  vertere  nodes. 
Omnia  conando  docllls  solertla  vincii : 

They  talked  with  the  toongs  of  birds, 

Cojtsultlng  tvlth  the  salt  sea  coasts, 

They  burst  the  snakes  with  witching  words,] 

Solllciting  the  splrltuall  ghosts. 

They  turne  the  flight  Into  the  dale, 

And  also  drive  the  light  awale  : 

And  what  1st  that  cannot  be  made 

By  them  that  doo  applle  this  trade  f 


Ovid  Mcta- 
nioi'plj.  lib. 
fab.  2. 


The    eight    Chapter. 

Poetrle  and  poperle  compared  In  inchantimnts,  popish  wltchmongers 
have  more  advantage  herein  than  protestants. 

OU  see  in  these  verses,  the  poets  (whether  in  earnest  or 
in  jest  I  know  not)"  ascribe  unto  witches  &  to  their 
charmes,  more  than  is  to  be  found  in  humane  or  dia- 
bolicall  power.  I  doubt  not  but  the  most  part  of  the 
readers  hereof  will  admit  them  to  be  fabulous  ;  although  the  most 
learned  of  mine  adversaries  (for  lacke  of  scripture)  are  faine  to  pro- 
duce these  poetries  for  proofes,  and  for  lacke  of  judgement  I  am  sure 
doo  thinke,  that  Actceons  transformation  was  true.  And  why  not.'' 
As   well   as  the  metamorphosis   or  transubstantiation   of  Ulysses  his 


of  Witchcraft. 


Chap.  9. 


i«5 


companions  into  swine  :  which   S.  Augustine,  and    so    manie  great 
clarkes  credit  and  report. 

Neverthelesse,  popish  writers  (I  confesse)  have  advantage  herein  of 
our  protestants  :  for  (besides  these  poeticall  proofes)  they  have  (for 
advantage)  the  word  and  authoritie  of  the  pope  himselfe,  and  others 
of  that/  holie  crue  ;  whose  charmes,  conjurations,  blessings,  curssings, 
&c  :  I  meane  in  part  (for  a  tast)  to  set  downe  ;  giving  you  to  under- 
stand, that  poets  are  not  altogither  so  impudent  as  papists  herein, 
neither  seeme  they  so  ignorant,  prophane,  or  impious.  And  there- 
fore I  will  shew  you  how  lowd  also  they  lie,  and  what  they  on  the 
other  side  ascribe  to  their  charmes  and  conjurations  ;  and  togither 
will  set  downe  with  them  all  maner  of  witches  charmes,  as  conveni- 
entlie  as  I  maie./ 


Ovid.  Meta- 
mor/'li.  14. 
fab.  5,  6. 


166. 


The  au- 
thors tran- 
sition to  his 
purposed 
scope. 


The    ninth    Chapter. 

Popish  periapts,  amulets  and  charmes,  agnus  Dei,  a  wastcote  of 
proof e,  a  charme  for  the  falling  evill,  a  writing  broiight  to  S.  Leo 
from  heaven  by  an  angell,  the  verities  of  S.  Saviors  epistle,  a 
charme  against  theeves,  a  writitig  found  in  Christs  wounds,  of 
the  crosse,  ^c. 

HESE  vertues  under  these  verses  (written  by  pope  Urbane 
the  fift  to  the  emperour  of  the  Grcecians)  are  conteined  in 
a  periapt  or  tablet,  to  be  continuallie  worne  about  one, 
called  Agnus  Dei,  which  is  a  little  cake,  having  the 
picture  of  a  lambe  carrieng  of  a  flag  on  the  one  side  ;  and  Christs 
head  on  the  other  side,  and  is  hollow  :  so  as  the  gospell  of  S.  John, 
written  in  fine  paper,  is  placed  in  the  concavitie  thereof :  and  it  is 
thus  compounded  or  made,  even  as  they  themselves  report. 

Balsatnus  (Sr*  munda  cera,  cum  chrisinatis  unda 
CojtfciuTit  agnunt,  quod  munus  do  tibi  magnum, 
Fonte  velut  natum,  per  mystica  sanctificatum  : 
Fulgura  desursum  depellit,  &>  omne  malignum, 
Peccatuin  frangit,  ut  Christi  sanguis,  &>  angit, 
PrcBgnans  servatur,  simul  &^  partus  liberaiur, 
Dona  refert  dignis,  virtutem  destruit  ignis, 
Portatus  munde  de  fluctibus  eripit  undce  : 

Balme,  virgine  wax,  attd  holie  water, 

an  Agnus  Dei  make  : 
A  gift  than  which  none  can  be  grealer, 

1  send  thee  for  to  take. 

B  B 


330. 


Englished  by 
Abrahatn 
Fleming. 
Looke  in 
the  Bee- 
hive of  the 


1 86 


IJooke. 


The  disc  over  ie 


Komish 
church. 
Lib.  4.  cap. 
fol.  243. 


23J. 


167. 


From  foHiiteiHe  cleere  the  same  hath  issue, 

VI  secret  sanctijide  : 
Gainst  ligJitning  it  hath  soTcraigiie  7'ertiie, 

and  thunder  crackes  beside.] 
Ech  Jiainous  sinnc  it  7veares  and  wasteth, 

even  as  Christs  precious  blood. 
And  women,  whiles  their  travcll  lasteth, 

it  saves,  it  is  so  good. 
It  doth  bestow  great  gifts  and  graces,] 

on  such  as  well  deserve  : 
And  borne  about  in  noisome  places, 

frofn  perill  doth  preserve. 
The  force  of  fire,  whose  heat  destroieth, 

it  breaks  and  bringeth  downe  : 
And  he  or  she  that  this  enjoieth, 

no  tvater  shall  them  drowne. 


The  maner 
of  making 
a  waste - 
cote  of 
proofe. 


^1  A  charme  against  shot,  or  a  wastcote  of  proofe. 

BEfoie  the  comming  up  of  these  Agtms  Deis,  a  holie  garment 
called  a  wastcote  for  necessitie  was  much  used  of  our  forefathers, 
as  a  holy  relike,  &c  :  as  given  by  the  pope,  or  some  such  archcon- 
juror,  who  promised  thereby  all  manner  of  immunitie  to  the  wearer 
thereof ;  in  somuch  as  he  could  not  be  hurt  with  anie  shot  or  other 
violence.  And  otherwise,  that  woman  that  would  weare  it,  should 
have  quicke  deliverance  :  the  composition  thereof  was  in  this  order 
following. 

On  Christmas  daie  at  night,  a  threed  must  be  sponne  of  flax,  by  a 
little  virgine  girle,  in  the  name  of  the  divell  :  and  it  must  be  by  hir 
woven,  and  also  wrought  with  the  needle.  In  the  brest  or  forepart 
thereof  must  be  made  with  needle  worke  two  heads  ;  on  the  head  at 
the  right  side  must  be  a  hat,  and  a  long  beard  ;  the  left  head  must 
have  on  a  crowne,  and  it  must  be  so  horrible,  that  it  maie  resemble 
Belzebub,  and  on  each  side  of  the  wastcote  must  be  made  a  crosse. 


M 


23^ 


^  Against  the  falling  evill. 

Oreover,  this  insuing  is  another  counterfet   charme   of  theirs, 
whereby  the  falling  evill  is  presentlie  remedied. 

Caspar fert  tnyrrham,  thus  Melchior,  BaltJiasar  aurum, 
Hcec  tria  qui  secutn  portabit  nomina  regumj 
Solviiur  a  morbo  Christi  pictate  caduco. 


of  Witchcraft.  chap.  9.  187 

Gasper  with  his  niyrh  begamie 

these  presents  to  tin/old. 
Then  Melchior  brought  in  fnmkincense^ 

and  Balthasar  brought  in  gold. 
Now  he  that  of  these  holie  kings 

the  tianies  about  shall  beare, 
The  falling yll  by  grace  of  Christ 

shall  Jiever  need  tofeare. 

This  is  as  true  a  copie  of  the  holie  writing,  that  was  brought  downe 
from  heaven  by  an  angell  to  S.  Leo  pope  of  Rome ;  &  he  did  bid  /  him    168. 
take  it  to  king  Charles,  when  he  went  to  the  battell  at  Roncevall.    And   These  ef- 

.  fects  are 

the  angell  said,  that  what  man  or  woman  beareth  this  writing  about  them    too  good  to  be 
with  good  devotion,  and  saitheverie  da\&\.\\ret  Pater  iiosters^ihree  Aves,   sucV"  pat- 
and  one  Creede,  shall  not  that  daie  be  overcome  of  his  enimies,  either  '^^.^'^  P^epe 
bodilie  or  ghostlie  ;  neither  shalbe  robbed  or  slaine  of  theeves,  pesti- 
lence, thunder,  or  lightening ;  neither  shall  be  hurt  with  fier  or  water, 
nor  combred  with  spirits,  neither  shall  have  displeasure  of  lords  or 
ladies  :  he  shall  not  be  condemned  with  false  witnesse,  nor  taken  with 
fairies,  or  anie  maner  of  axes,  nor  yet  with  the  falling  evill.    Also,  if  a 
woman  be  in  travell,  laie  this  writing  upo  hir  bellie,  she  shall  have 
easie  deliverance,  and  the  child  right  shape  and  christendome,  and 
the  mother  purification  of  holy  church,  and  all  through  vertue  of  these 
holie  names  of  Jesus  Christ  following  : 

^fesus  »J<  Christus  ^  Messias  ^  Soter  ^  Emmanuel  ^  Sabbaoth 
►J*  Adonai  ^  Unigenitus  ^  Majestas  ^  Paracletus  ^  Salvator  noster 
4*  A^iros  iskiros  ►J*  Agios  ^  Adanatos  ^  Gasper  *^  Melchior  *^  &-• 
Balthasar  ^  Matthceus  ►J*  Marcus  ►J*  Lucas  ^fohannes. 

The  epistle  of  S.  Savior,  which  pope  Leo  sent  to  king  Charles, 
saieng,  that  whosoever  carrieth  the  same  about  him,  or  in  what  daie 
so  ever  he  shall  read  it,  or  shall  see  it,  he  shall  not  be  killed  with  anie 
iron  toole,  nor  be  burned  with  fier,  nor  be  drowned  with  water,  neither 
anie  evill  man  or  other  creature  male  hurt  him.  The  crosse  of  Christ 
is  a  woonderfuU  defense  >^  the  crosse  /  of  Christ  be  alwaies  with  2jj. 
me  "^  the  crosse  is  it  which  I  doo  alwaies  worship  »I<  the  crosse  of 
Christ  is  true  health  >^  the  crosse  of  Christ  dooth  lose  the  bands  of 
death  ^  the  crosse  of  Christ  is  the  truth  and  the  waie  ^  I  take  my 
journie  upon  the  crosse  of  the  Lord  >^  the  crosse  of  Christ  beateth 
downe  everie  evill  »^  the  crosse  of  Christ  giveth  all  good  things  *f"  the 
crosse  of  Christ  taketh  awaie  paines  everlasting  ►{<  the  crosse  of 
Christ  save  me  ►J*  O  crosse  of  Christ  be  upon  me,  before  me,  and 
behind  me  ^J"  bicause  the  ancient  enimie  cannot  abide  the  sight  of 


12.  Booke. 


The  discoverie 


thee  4*  the  crosse  of  Christ  save  me,  keepe  me,  governe  me,  and  direct 
me  »^  Thomas  bearing  this  note  of  thy  divine  majestie  ^  Alpha  »^ 
Omega  ^  first  ^  and  last  ^  middest  ^  and  end  ^  beginning  ^  and 
first  begotten  ^J*  wisedome  ^  vertue  ^. 


[.p=per  or  par] 
[•*  a  m  2.  ed.] 

169. 


^  A  popish  periapt  or  charme,  which  must  never  be  said,  but 
carried  about  one,  against  theeves. 

IDoo  go,  and  I  doo  come  unto  you  with  the  love  of  God,  with 
the  humilitie  of  Christ,  with  the  holines  of  our  blessed  ladie,  with  the 
faith  oi  Abraham,  with  the  justice  oi  Isaac,  with  the  vertue  oi  David, 
with  the  might  of  Peter,  with  the  constancie  of  Paule,  with  the  word 
of  God,  with  the  authoritie  of  Gregorie,  with  the  praier  of  Clement, 
with  the  floud  oi  Jordan,  _p  _p  p  c  g  e  g  a  q  q  est  p  t  \  kabglkiax 
t  g  t  b  am*  g  2  4.  2  iqypxcgiqaggpo  q  q  r.  Oh  onelie  Father 
^  oh  onlie  lord  *^  And  Jesus  ^  passing  through  the  middest  of 
them  ^  went  "^  In  the  name  of/  the  Father  ^  and  of  the  Sonne  ^ 
and  of  the  Holie-ghost  ►f". 


[*  From  Fona  is 
in  Rom.  from 
titulus  in 
Ital.] 


•  If  the  party 
faile  in  the 
number, 
he  may  go 
whistle  for 
a  pirdon. 


TI  Another  amulet. 

^Oseph  of  Arimathea  did  find  this  writing  upon  the  wounds  of  the 
^  side  of  Jesus  Christ,  written  with  Gods  finger,  when  the  bodie  was 
taken  away  fro  the  crosse.  Whosoever  shall  carrie  this  writing  about 
him,  shall  not  die  anie  evill  death,  if  he  beleeve  in  Christ,  and  in  all 
perplexities  he  shall  soone  be  delivered,  neither  let  him  feare  any 
danger  at  all.  Fons  ►{<  alpha  6^  omega  4*  figa  ^figalis  ^  Sabbaoth 
»J<  Eimnanuel  ►J*  Adonai  ►f*  <?  ►J*  Neray  ^  Elay  ^  I  he  ►{<  Rentone  ^ 
Neger  '^  Sahe  »^  Pangetofi  ^  Conimen  ^  a  ^  g  ^  I  *b  a  1^  Mat- 
tha:us  ^  Marcus  ^  Lucas  »J<  Johannes  ^  >f"  ►^  titulus  triumphalis  ►{< 
234.  Jesus  Nasajrejiics  rex  JudcEorum  ^  ecce  doininicce  crucis  signum  4< 
Jugite  partes  adversce,  vicit  leo  de  tribu  Judcs,  radix,  David,  aleluijah, 
Kyrie  eleeson,  Christe  eleeson,  pater  nostcr,  ave  Maria,  (Sr=  ne  nos, 
dr^  veniat  super  nos  salutare  tuum  :  Oretnus,  &^c.* 

I  find  in  a  Primer  intituled  The  houres  of  our  Ladie,  after  the  use  of 
the  church  of  Yorke,  printed  anno  15 16.  a  charme  with  this  titling  in 
red  letters  ;  To  all  them  that  afore  this  image  of  pitie  devoutlie  shall 
saie  *  five  Pater  nosters,  five  Aves,  and  one  Credo,  pitiouslie  behold- 
ing these  armes  of  Christs  passion,  are  granted  thirtie  two  thousand 
seven  hundred  fiftie  five  yeares  of  pardon.  It  is  to  be  thought  that 
this  pardon  was  granted  in  the  time  of  pope  Bonijace  the  ninth  ;  for 
Plaiina  saith  that  the  pardons  were  sold  so  cheape,  that  the  apostoli- 
call  authoritie  grew  into  contempt. 


of  Witchcraft .  »^iiap.  9  189 

^[  A  papisticall  charme. 

Signum  sanctce  criicis  defendat  me  ci  }>ialis  prcEscntlbus,  prceterttis, 
^  futuris^  mteriortbus  &^  exterioribtes  :  that  is,  The  signe  of  the  crosse 
defend  me  from  evils  present,  past,  and  to  come,  inward  and  out- 
ward. 

^1   A  charme  found  in  the  canon  of  the  masse. 

Also  this  charme  is  found  in  the  canon  of  the  masse,  Hcec  sacro- 
sancta  commixtio  corporis  &^  sanguinis  domini  nostri  fesu  Christi 
fiat  mihi,  oninibiisque  stnnentibus^  salus  mentis  6r^  corporis,  &^  ad 
vitam  promerendam,  &^  capessenda/n,  prcFparatio  salutaris :  that  is. 
Let  this  holie  mixture  of  the  bodie  and  bloud  of  our  Lord  Jesus  Christ, 
be  unto  me,  and  unto  all  receivers  thereof,  health  of  mind  and  bodie, 
and  to  the  deserving  and  receiving  of  life  an  healthful!  preparative. 

^   Other  papisticall  charmes. 

Aqua  benedicta,  sit  mihi  salus  &s^  vita  : 

Let  holie  water  be.  both  health  and  life  to  me.  By  Ab.  FU- 

Adqtte  nojnen  Martini  otnnis  hcereticus  fugiat  pallidus^ 
When  Martins  name  is  soong  or  said., 
Let  heretikes  flie  as  men  disjnaid.j 
But  the  papists  have  a  harder  charme  than  that  ;  to  wit,  Fier  and    ^jj. 
fagot,  Fier  and  fagot./ 

%  A  charme  of  the  holie  crosse.  170. 

Nulla  salus  est  in  domo, 
Nisi  cruce  inunit  homo 

Superliminaria. 
Neque  sentit  gladium, 
Nee  amisit  filiuin, 

Quisquis  egit  talia. 

No  health  within  the  house  dooth  dwell, 
Except  a  man  doo  crosse  him  well., 

at  everie  doore  or  frame., 
He  never  feeleth  the  swords  point., 
Nor  of  his  sonne  shall  loose  a  Joint, 

that  dooth  performe  the  same. 

Furthermore  as  followeth. 

Ista  SUOS  fortiores  Sancta  crux 

temper facit,  o^  vtctores,  iah4ti/ero 


190 


12.  Bookc 


The  discoverie 


Chrtsto. 
O  blasphoc- 
miani  inc- 
narrabiUm ! 


Englished    2j6. 
by  Abraham 
FUmitig. 
Looke  in 
the  Bee- 
hive of  the 
Romish 
church.  lib. 
4.  cap.  3. 
fol.  251,  252. 


171. 


Morbos  sanat  &-»  lani^tcores, 

Repriviit  dcetnonia. 
Dat  captivis  liberiateni, 
VitcB  cofifert  iiovitatem, 
Ad  antiqiiain  dia^nilafoii. 

Crux  reduxit  oninia. 
O  Crux  lignum  trimnphale, 
Muudi  vera  salus  vale, 
Inter  ligna  indium  tale, 

Fronde, fiore,  gerniine. 
Medicina  Christiaiia, 
Salva  sanos,  agros  saiia, 
Quod  noft  valet  vis  huniana, 

Fit  in  ttio  nomine,  dr^cj 

It  makes  Jiir  sotildiers  excellent, 

and  crow  net h  them  with  victorie. 
Restores  the  lame  and  impotettt, 

and  healeth  everie  maladie. 
The  divels  of  hell  it  co7iquereth, 

release th  from  imprison  men  t, 
Newnesse  of  life  it  offereth, 

it  hath  all  at  commandement. 
O  crosse  of  wood  incomparable, 

to  all  the  world  most  holsome  : 
A^o  wood  is  halfe  so  honoiirable,] 

in  branch,  in  bud,  or  blossome. 
O  medcine  which  Christ  did  ordaine, 

the  sound  save  everie  hower. 
The  sicke  and  sore  make  whole  againe, 

by  vertue  of  thy  power. 
And  that  which  mans  unablenesse, 

hath  never  coinprehended, 
Grant  by  thy  name  of  holinesse, 

it  may  befullie  ended,  ^c. 


IT  A  chartne  taken  out  of  the  Primer. 

This  charme  following  is  taken  out  of  the  Primer  aforesaid. 
Omnipotens  *f<  Dominus  ^  Christus  *i>  Messias  *^  with  34.  names  more, 
&  as  many  crosses,  &  then  proceeds  in  this  wise  ;  Ista  nomina  me 
protegant  ab  omni  adversitate,  plaga,   &=   infirmitate  corporis   (fr* 


of  Witchcraft.  chap.  lo.  191 

aiiimcs,  pleiic  llberent,  &^  asshfent  in  atixiliuni  ista  no)niiia  regievi, 
Casper,  dr'c :  Qr^  12  apostoli  {videlicet)  Petrus,  &=€  .•  fir*  4  evangelistce 
{videlicet)  Matthceies,  &^c:  iiiihi  assistent  in  omnibus  necessitatibus 
fneis,  ac  me  defendant  &-=  liberent  ab  omnibus  periculis  S^  corporis  Ss-' 
an  in  ice,  Si"  omnibus  i>ialis  prceteritis,  prcesentibus,  &^  fttttiris,  &^c.\ 


The  tenth  Chapter.  237. 

Ho7u  to  make  holie  water,  and  the  vertues  therof.  S.  Rufins 
charme,  of  the  iveari7tg  afid  bearing  of  the  name  of  fesus,  that 
the  sacrament  of  confession  and  the  eucharist  is  of  as  much 
efficacie  as  other  charmes,  &-"  magnified  by  L.  Vairus. 

|F  I  did  well,  I  should  shew  you  the  confection  of  all  their 
stuffe,  and  how  they  prepare  it;  but  it  would  be  too  long. 
And  therefore  you  shall  onlie  have  in  this  place  a  few 
notes  for  the  composition  of  certeine  receipts,  which  in 
stead  of  an  Apothecarie  if  you  deliver  to  any  morrowmasse  preest, 
he  will  make  them  as  well  as  the  pope  himselfe.  Marie  now  they 
wax  everie  parlement  deerer  and  deerer  ;  although  therewithal!,  they 
utter  many  stale  drugs  of  their  owne. 

If    you    looke    in     the    popish    pontificall,    you    shall    see    how   in  eccUsia; 
they    make    their  holie    water ;    to    wit,    in  this    sort  :     I    conjure 
thee   thou   creature    of  water,   in   the   name   of  the   father,    and   of 
the  Sonne,  &  of  the  Holie-ghost,  that  thou  drive  the  divell  out  of 
everie  corner  and  hole   of  this  church,  and  altar ;  so  as  he  remaine 
not  within  our  precincts  that  are  just  and  righteous.     And  water  thus 
used  (as  Durandiis  saith)  hath  power  of  his  owne  nature  to  drive   in  rationali 
away  divels.     If  you  will  learne  to  make  any  more  of  this  popish   'lffi]^i°rum. 
stuffe,  you  may  go  to  the  verie  masse  booke,  and  find  manie  good 
receipts  :    marrie  if   you    search    Du?-andus,    &c  ;    you    shall    find 
abundance. 

I  know  that  all  these  charmes,  and  all  these  palterie  confections 
(though/  they  were  farre  more  impious  and  foolish)  will  be  mainteined    172. 
and  defended  by  massemongers,  even  as  the  residue  will  be  by  witch- 
mongers  :    and  therefore   I  will  in  this  place  insert  a   charme,  the 
authoritie   wherof  is    equall  with   the   rest,    desiring   to   have   their   Pom.ser- 
opinions  herein.    I  find  in  a  booke  called  Pomcct^ium  sermonum  quad-   '«""•  '^-■ 
ragesimalium,  that  S.  F}-ancis  seeing  Rufnusj  provoked  of  the  divell   2j8. 
to  thinke  himselfe  damned,  charged  Rufinus  to  saie  this  charme,  when 
he  next  met  with  the  divell  ;  Apej'i  os,  &^  ibi  iinponam  stircus,  which  is 


igi 


12.  Booke, 


T/ie  discoverie 


L.  Vairtis.  lib. 
de  fascin.  3. 
cap.  10. 
Idem,  ibid. 


as  much  to  saie  in  English  as,  Open  thy  mouth  and  I  will  put  in  a 
plumme  :  a  verie  ruffinlie  charme. 

Leonard  Vairus  writcth.,  De  veris,  pits,  ac  Sanctis  amuletis  fascinum 
atqj  omnia  venejicia  destrnentibiis  ;  wherein  he  speciallie  com- 
mendeth  the  name  of  Jesus  to  be  worne.  But  the  sacrament  of  con- 
fession he  extoUeth  above  all  things,  saieng,  that  whereas  Christ  with 
his  power  did  but  throwe  divels  out  of  mens  bodies,  the  preest 
driveth  the  divell  out  of  mans  soule  by  confession.  For  (saith  he) 
these  words  of  the  preest,  when  he  saith,  Ego  te  absolvo,  are  as 
effectuall  to  drive  awaie  the  princes  of  darknes,  through  the  mightie 
power  of  that  saieng,  as  was  the  voice  of  God  to  drive  awaie  the 
darknes  of  the  world,  when  at  the  beginning  he  said,  Fiat  lux.  He 
commendeth  also,  as  holesome  things  to  drive  awaie  divels,  the  sacra- 
ment of  the  eucharist,  and  solitarines,  and  silence.  Finallie  he  saith, 
that  if  there  be  added  hereunto  an  Agnus  Dei,  and  the  same  be  worne 
about  ones  necke  by  one  void  of  sinne,  nothing  is  wanting  that  is 
good  and  holesome  for  this  purpose.  But  he  concludeth,  that  you 
must  weare  and  make  dints  in  your  forhead,  with  crossing  your  selfe 
when  you  put  on  your  shooes,  and  at  everie  other  action,  &c  :  and 
that  is  also  a  present  remedie  to  drive  awaie  divels,  for  they  cannot 
abide  it. 


The    eleventh    Chapter. 

Of  the  noble  balnie  used  by  Moses.,  apishlie  counterfeited  ifi  the 
church  of  Rome. 

I  HE  noble  balnie  that  i^/^J^i' made,  having  indeed  manie 
excellent  vertues,  besides  the  pleasant  and  comfortable 
savour  thereof ;  wherewithall  Moses  in  his  pohtike  lawes 
enjoined  kings,  queenes,  and  princes  to  be  annointed  in 
their  true  and  lawfull  elections  and  coronations,  untill  the  everlasting 
2jg.  king  had  put  on/  man  upon  him,  is  apishlie  counterfeited  in  the 
Romish  church,  with  diverse  terrible  conjurations,  three  breathings, 
crossewise,  (able  to  make  a  quezie  stomach  spue)  nine  mumblings, 
and  three  curtsies,  saieng  thereunto,  Ave  sa7tctum  oleum,  ter  ave 
saiictum  balsamum.  And  so  the  divell  is  thrust  out,  and  the  Holie- 
ghost  let  into  his  place.  But  as  for  Moses  his  balme,  it  is  not  now  to 
be  found  either  in  Rome  or  elsewhere  that  I  can  learne.  And  accord- 
ing to  this  papisticall  order,  witches,  and  other  superstitious  people 
follow  on,  with  charmes  and  conjurations  made  in  forme  ;  which 
manie  bad  physicians  also  practise,  when  their  learning  faileth,  as 
maie  appeare  by  example  in  the  sequele./ 


of  WitcJicraft. 


Chap.  12. 


193 


The    twelfe    Chapter.  173. 

The  opinio7t  of  Ferraritts  toicching  charines,  periapts^  appensions, 
at/iideis,  &^c.  Of  Homericall  viedici/ies,  of  consiani  opifiton,  and 
the  effects  thereof 

RGERIUS  FERRARIUS,  a  physician  in  these  daies  of  Arg.Fer.lib 
great  account,  doth  sale,  that  for  somuch  as  by  no  diet 

be 


nor  physicke  anie  disease  can  be  so  taken  awaie  or  ex- 
tinguished,   but   that   certeine   dregs    and    rehkes    will 
therefore  physicians  use  physicall  alligations,  appensions, 


niethodo.  2. 
cap.  II. 
De  Homerica 
medicatione. 


remaine 

periapts,  amulets,  charmes,  characters,  &c,  which  he  suppo'seth  male 
doo  good  ;  but  harme  he  is  sure  they  can  doo  none  :  urging  that  it  is 
necessarie  and  expedient  for  a  physician  to  leave  nothing  undone  that 
may  be  devised  for  his  patients  recoverie  ;  and  that  by  such  meanes 
manie  great  cures  are  done.  He  citeth  a  great  number  of  experiments 
out  of  Alexander  Tralliaiites,  Aetiiis,  Octatnaims,  Marcellus,  PJiilo- 
dotus,  Archigines,  Philostratus,  Flhiie,  and  Dioscorides  ;  and  would 
make  men  beleeve  that  Galen  (who  in  truth  despised  and  derided  all 
those  vanities)  recanted  in  his  latter  daies  his  former  opinion,  and  all 
his  invectives  tending  against  these  magicall  cures  :  writing  also  a 
booke  intituled  De  Homerica  medicatione,  which  no  man  could  ever 
see,  but  one  Alexander  Trallianus,  who  saith  he  saw  it  :/  and  further  240 
affirmeth,  that  it  is  an  honest  mans  part  to  cure  the  sicke,  by  hooke 
or  by  crooke,  or  by  anie  meanes  whatsoever.  Yea  he  saith  that  Galen 
(who  indeed  wrote  and  taught  that  Incantamenta  sunt  inuliercularuni 
figinenta,  and  be  the  onlie  clokes  of  bad  physicians)  affirmeth,  that 
there  is  vertue  and  great  force  in  incantations.  As  for  example  (saith 
Trallian)  Galen  being  now  reconciled  to  this  opinion,  holdeth  and 
writeth,  that  the  bones  which  sticke  in  ones  throte,  are  avoided  and 
cast  out  with  the  violence  of  charmes  and  inchanting  words  ;  yea  and 
that  thereby  the  stone,  the  choUicke,  the  falling  sicknes,  and  all  fevers, 
gowts,  fluxes,  fistulas,  issues  of  bloud,  and  finallie  whatsoever  cure 
(even  beyond  the  skill  of  himselfe  or  anie  other  foolish  physician)  is 
cured  and  perfectlie  healed  by  words  of  inchantment.  Marie  M. 
Ferrarius  (although  he  allowed  and  practised  this  kind  of  physicke) 
yet  he  protesteth  that  he  thinketh  it  none  otherwise  effectuall,  than 
by  the  waie  of  constant  opinion  :  so  as  he  affirmeth  that  neither  the 
character,  nor  the  charme,  nor  the  witch,  nor  the  devill  accomplish 
the  cure  ;  as  (saith  he)  the  experiment  of  the  toothach  will  manifestlie 
declare,  wherein  the  cure  is  wrought  by  the  confidence  or  diffidence 

CC 


This  would 
be  exami- 
ned, to  see 
if  Galen  be 
not  slande- 
red. 


194 


\2.  Books. 


77/ c  disc  over  ie 


Englished  hy 

Abraham 

FUming. 


174. 


as  well  of  the   patient,    as    of  the    agent  ;    according   to  the  poets 
saieng : 

Nos  habitat  7ion  tartara,  sed  nee  sidera  cceli, 
Spiritus  in  tiobis  qui  viget  ilia  facit. 

Not  hellish  furies  dwell  in  us, 
Nor  starres  with  itifluence  heavenlie ; 
The  spirit  that  lives  and  rules  in  its. 
Doth  every  thing  ingeniouslie,i 

This  (saith  he)  commeth  to  the  unlearned,  through  the  opinion 
which  they  conceive  of  the  characters  and  holie  words  :  but  the 
learned  that  know  the  force  of  the  mind  and  imagination,  worke 
miracles  by  meanes  thereof;  so  as  the  unlearned  must  have  externall 
helps,  to  doo  that  which  the  learned  can  doo  with  a  word  onelie.  He 
saith  that  this  is  called  Homerica  viedicatio,  bicause  Hotiter  dis- 
covered the  bloud  of  the  word  suppressed,  and  the  infections  healed 
by  or  in  mysteries. 


241. 


The   xili.    Chapter. 


0/  the  effects  of  amulets,  the  drift  of  Afgerius  Ferrarius  in  the 
covnnendation  of  eharmes,  Q^c :  foure  sorts  of  Homericall  medi- 
cines,  &=  the  choice  thereof;  of  ifuagination. 

S  touching  mine  opinion  of  these  amulets,  characters,  and 
such  other  babies,  I  have  sufficientlie  uttered  it  elsewhere: 
and  I  will  bewraie  the  vanitie  of  these  superstitious 
trifles  more  largelie  hereafter.  And  therefore  at  this 
time  I  onelie  saie,  that  those  amulets,  which  are  to  be  hanged  or 
carried  about  one,  if  they  consist  of  hearbs,  rootes,  stones,  or  some 
other  metall,  they  maie  have  diverse  medicinable  operations  ;  and 
by  the  vertue  given  to  them  by  God  in  their  creation,  maie  worke 
strange  effects  and  cures  :  and  to  impute  this  vertue  to  anie  other 
matter  is  witchcraft.  And  whereas  A.  Ferrarius  commendeth  cer- 
teine  amulets,  that  have  no  shew  of  physicall  operation  ;  as  a  naile 
taken  from  a  crosse,  holie  water,  and  the  verie  signe  of  the  crosse, 
with  such  like  popish  stuffe  :  I  thinke  he  laboureth  thereby  rather  to 
draw  men  to  poperie,  than  to  teach  or  persuade  them  in  the  truth  of 
physicke  or  philosophie.  And  I  thinke  thus  the  rather,  for  that  he 
himselfe  seeth  the  fraud  hereof ;  confessing  that  where  these  magicall 
physicians  applie  three  seeds  of  three  leaved  grasse  to  a  tertian  ague, 
and  foure  to  a  quartane,  that  the  number  is  not  materiall. 


of  Witchcraft. 


Cliaii.   14. 


195 


But  of  these  Homericall  medicines  he  saith  there  are  foure  sorts, 
whereof  amulets,  characters,  &  charmes  are  three  :  howbeit  he  com- 
mendeth  and  preferreth  the  fourth  above  the  rest  ;  and  that  he  saith 
consisteth  in  illusions,  which  he  more  properlie  calleth  stratagems. 
Of  which  sort  of  conclusions  he  alledgeth  for  example,  how  PJiilodotus 
did  put  a  cap  of  lead  upon  ones  head,  who  imagined  he  was  headlesse, 
whereby  the  partie  was  delivered  from  his  disease  or  conceipt.  Item 
another  cured  a  woman  that  imagined,  that  a  serpent  or  snake  did 
continuallie  gnaw  and/  teare  hir  entrailes  ;  and  that  was  done  onelie 
by  giving  hir  a  vomit,  and  by  foisting  into  the  matter  vomited  a  little 
serpent  or  snake,  like  unto  that  which  she  imagined  was  in  hir  bellie. 

Item,  another  imagined  that  he  alwaies  burned  in  the  fier,  under 
whose  bed  a  fier  was  privilie  conveied,  which  being  raked  out  before 
his  face,  his  fancie  was  satisfied,  and  his  heate  allaied.  Hereunto 
perteineth,  that  the  hickot  is  cured  with  sudden  feare  or  strange 
newes  :  yea  by  that  meanes  agues  and  manie  other  strange  and 
extreame  diseases  have  beene  healed.  And  some  that  have  lien  so 
sicke  and  sore  of  the  gowt,  that  they  could  not  remove  a  joint, 
through  sudden  feare  of  fier,  or  ruine/  of  houses,  have  forgotten  their 
infirmities  and  greefes,  and  have  runne  awaie.  But  in  my  tract 
upon  melancholic,  and  the  effects  of  imagination,  and  in  the  discourse 
of  naturall  magicke,  you  shall  see  these  matters  largelie  touched. 


Foure  sorts 
of  Homeri- 
call medi- 
cines, and 
which  is 
the  prin- 
cipal!. 


242. 


The  force 
of  fixed 
fansie,  opi- 
nion, or 
strong  con- 
ceipt. 


175. 


The    xiiii.    Chapter. 

Choice  of  Charmes  against  the  falling  evill,  the  biting  of  a  mad 
dog,  the  stinging  of  a  scorpion,  the  toothach,  for  a  woman  in 
travell,for  the  Kings  evill,  to  get  a  thorne  out  of  any  member, 
or  a  bone  out  of  ones  throte,  charmes  to  be  said  fasting,  or  at  the 
gathering  of  hearbs,  for  sore  eies,  to  open  locks,  against  spirits, 
for  the  bots  in  a  horsse,  and  spcciallie  for  the  Duke  of  Albas 
horsse,for  sowre  wines,  ^c. 

HERE  be  innumerable  charmes  of  conjurers,  bad  physi- 
cians, lewd  surgians,  melancholike  witches,  and  couseners, 
for  all  diseases  and  greefes  ;  speciallie  for  such  as  bad 
physicians  and  surgions  knowe  not  how  to  cure,  and  in 
truth  are  good  stufife  to  shadow  their  ignorance,  whereof  I  will 
repeate  some. 

For  the  falling  evill. 

nPAke   the  sicke    man   by  the  hand,    and    whisper   these    wordes 
-^      softlie  in  his  care,   I   conjure  thee  by  the  sunne  and  moone. 


1 96  >2  Booke.  TJie  discoverie 

24J.  and  by  the  gospell  of  this  daie  dehvered  by  God  to  Hubert,  Giles, 
Corneliiis,  2it\A  John,  that  thou  rise  and  fall  no  more.  ^>  Otherwise  : 
Drinke  in  the  night  at  a  spring  water  out  of  a  skull  of  one  that  hath 
beene  slaine.  -;;•-  Otherwise  :  Eate  a  pig  killed  with  a  knife  that  slew 
a  man.     4^  Otherwise  as  foUoweth. 

Ananizapta  ferit  mortem,  dtim  ladere  guar  it. 
Est  mala  mors  capta,  dum  dicitur  Ananizapta, 
Ananizapta  Dei  nunc  miserere  mei. 


Englished  by 
A!  raham 
Flcm  ing. 


i  Ananizapta  smite th  death,  ^ 

^      ivJiiles  haj-me  intendeth  he,  f 

K  This  word  Ananizapta  say,  ," 

J      a7id  deatli  shall  captive  be,  V 

\  Ananizapta  6  of  God,  j 
have  mercie  now  on  me. 

\  A  trains t  the  biting  of  a  Diad  dog. 


\i^°de'damcti        TDUt  a  silver  ring  on  the  finger,  within  the  which  these  words  are 
3-  cap.  5.  JL        graven  ►{<  Habay  ►{<  habar  ►f"  hebar  ^  &  saie  to  the  person 

bitten  with  a  mad  dog,  I  am  thy  saviour,  loose  not  thy  life  :  and  then 
pricke  him  in  the  nose  thrise,  that  at  each  time  he  bleed.  .?>  Other- 
wise :  Take  pilles  made  of  the  skull  of  one  that  is  hanged.  -:>  Other- 
wise :  Write  upon  a  peece  of  bread,  Irioni,  khiriora,  esser,  khuder, 
176.  feres  ;  and  let  it  be  eaten  by  the/  partie  bitten.  -:>-  Otherwise  :  O  rex 
gloricE  Jesu  Christe,  veni  cuni  pace  :  In  nomine  patris  max,  in  nomine 
filii  max,  in  nomine  spirittts  sancti prax :  Gasper,  Melchior,  Balthasar 
►Ji  prax  ►^  max  ^  Detes  I  max  *i* 

But  in  troth  this  is  verie  dangerous  ;  insomuch  as  if  it  be  not 
speedilie  and  cunninglie  prevented,  either  death  or  frensie  insueth, 
through  infection  of  the  humor  left  in  the  wound  bitten  by  a  mad 
dog  :  which  bicause  bad  surgions  cannot  cure,  they  have  therfore 
used  foolish  cousening  charmes.  But  Dodonaus  in  his  herball  saith, 
that  the  hearbe  Alysson  cureth  it  :  which  experiment,  I  doubt  not, 
will  proove  more  true  than  all  the  charms  in  the  world.  But  where 
he  saith,  that  the  same  hanged  at  a  mans  gate  or  entrie,  preserveth 
him  and  his  cattell  from  inchantment,  or  bewitching,  he  is  overtaken 
with  foUie.,/ 

244.  %  Against  the  biting  of  a  scorpion. 


s 


Aie  to  an  asse   secretlie,  and  as  it  were  whispering  in  his  eare  ; 
I  am  bitten  with  a  Scorpion. 


of  Witchcraft.  chap.  14.  197 


S 


If  Against  tJie  toothach. 
Carifie   the\gums  in    the    greefe,    with   the  tooth    of   one    that 


That  1 


hath  beene  slaine.     -'t-  Oiherviise  :  Galbes  galbaf,  galdes  galdat. 
■if  Otherwise  :  A  ab  hur  hus,  &c.     •:>■  Otherwise  :  At  saccaring  of 
masse  hold  your  teeth  togither,  and  say  *  Os  non  cotiimhmetis  ex  eo.    You  Thafi 
-it-  Otherwise  :  stnn/es  falcesq:  dentata,  dentiiaii  doloroji  iersanate ;   "«' b^ake 

'  A  ./  Z-'  3  1-  1    or  diminish 

O  horssecombs  and  sickles  that  have  so  many  teeth,  come  heale  me   a  bone  of 
now  of  my  toothach.  ""' 

•[]  A  chariiie  to  release  a  zvomati  in  traiiell. 

THrowe  over  the   top  of  the  house,  where   a   woman    in   travell 
Heth,  a  stone,  or  any  other  thing  that  hath  killed  three  living 
creatures  ;  namelie,  a  man,  a  wild  bore,  and  a  she  beare. 

^  To  heale  the  Kings  or  Queenes  evilly  or  any  other  sorenesse  in 
the  throte. 

REmedies  to  cure  the  Kings  or  Queenes  evill,  is  first  to  touch 
the  place  with  the  hand  of  one  that  died  an  untimelie  death. 
-;;s-  Otherwise  :  Let  a  virgine  fasting  laie  hir  hand  on  the  sore,  and 
sale  ;  Apollo  denieth  that  the  heate  of  the  plague  can  increase, 
where  a  naked  virgine  quencheth  it  :  and  spot  three  times  upon  it. 

5f  A  charnie  rend  in  the  Romish  church,  iipon  saint  Blazes  dale, 
that  will  fetch  a  thorne  out  of  anie  place  of  ones  bodie,  a  bone 
07it  of  the  throte.,  Qr^c  :  Led.  3. 

FOr  the  fetching  of  a  thorne  out  of  any  place  of  ones  bodie,  or 
a  bone  out  of  the  throte,  you  shall  read  a  charnie  in  the  Romish 
church  upon  S.  Blazes  dale  ;  to  wit.  Call  upon  God,  and  remember 
S.  Blaze.  This  S.  Blaze  could  also  heale  all  wild  beasts  that  were 
sicke  or  lame,  with  laieng  on  of  his  hands  :  as  appeareth  in  the 
lesson  red  on  his  dale,  where  you  shall  see  the  matter  at  large./  / 

^  A  charnie  for  the  hcadach.  2^j.     177 

'  I  "le  a  halter  about  your  head,  wherewith  one  hath  beene  hanged. 

^  A  char  me  to  be  said  each  morning  by  a  7vitch  fasting,  or  at  least 
before  she  go  abroad. 

THE   fier  bites,  the  fier  bites,  the  fier  bites  ;  Hogs  turd  over  it, 
hogs  turd  over  it,  hogs  turd  over  it ;  The  father  with  thee,  the 


198 


12.  Booke. 


TJie  discoverie 


•  Though 
neither  the 
hearbe  nor 
the  witch 
never  camo 
there. 


Sonne  with  me,  the  hoHe-ghost  betweene  us  both  to  be  :  ter.  Then 
spit  over  one  shoulder,  and  then  over  the  other,  and  then  three  times 
right  forward. 

^  Another  charme  that  witches  use  at  the  gathering  of  their 
medicinable  Jiearbs. 

Haile  be  thou  holie  hearbe 

groiving  on  the  grottnd 
All  in  the  mount  ''^Calvarie 

first  wert  thou  fou7id^ 
Thou  art  good  for  tnanie  a  sore, 

A  nd  healest  matiie  a  woutid, 
In  the  name  of  sweete  fesus 

J  take  thee  from  the  ground. 


^  An  old  womatis  cJiarme,  whereivith  she  did  much  good  in  the 
countrie,  and  grew  famous  thereby. 

AN  old  woman  that  healed  all  diseases  of  cattell  (for  the  which 
she  never  tooke  any  reward  but  a  penie  and  a  loafe)  being 
seriouslie  examined  by  what  words  she  brought  these  things  to  passe, 
confessed  that  after  she  had  touched  the  sicke  creature,  she  alwaies 
departed  immediatelie  ;  saieng  : 

My  loafe  in  my  lap, 

my  penie  in  my  pursse ; 
Thou  are  ne'uer  the  better, 

and  I  am  never  the  ^aursse.j 


Note  the 
force  of 
constant 
opinion,  or 
fixed  fancy. 


^^6.  Another  like  charme. 

A  Gentlewoman  having  sore  eies,  made  hir  monc  to  one,  that 
promised  hir  helpe,  if  she  would  follow  his  advise  :  which 
was  onelie  to  weare  about  hir  necke  a  scroll  sealed  up,  whereinto 
she  might  not  looke.  And  she  conceiving  hope  of  cure  thereby, 
received  it  under  the  condition,  and  left  hir  weeping  and  teares,  where- 
with she  was  woont  to  bewaile  the  miserable  darkenesse,  which  she 
doubted  to  indure  :  whereby  in  short  time  hir  eies  were  well  amended. 
But  alas  !  she  lost  soone  after  that  pretious  Jewell,  and  thereby 
returned  to  hir  woonted  weeping,  and  by  consequence  to  hir  sore 
eies.  Howbeit,  hir  jewell  or  scroll  being  found  againe,  was  looked 
into  by  hir  deere  friends,  and  this  onelie  posie  was  conteined 
therein  ; 


of  Witchcraft. 


Chap.   14 


199 


The  div  ell  pull  ojct  both  thine  eies, 
Afid  *etish  in  the  holes  likewise. 


178. 


may  see  what   constant  opinion    can  doo, 


*  Spell  the 
word  back- 
ward, and 
you  shall 

of  Plato;  If  a  mans  fansie  or  mind  give  him    soonesee 
assurance  that  a  hurtfull  thing  shall  doo  him  good,  it  may  doo  so,   liecharme 

Rtq  or  appensi- 


Whereby   partlie   you 
according  to  the  saienf 


A 


A  char  me  to  open  locks. 

S  the  hearbes  called  Aethiopides  will  open  all  locks  (if  all  be   Theevish 
true  that  inchanters  sale)  with  the  help    of   certeine  words :    '^  =^''"'^^- 


so  be  there  charmes  also  and  periapts,  which  without  any  hearbs 
can  doo  as  much  :  as  for  example.  Take  a  peece  of  wax  crossed  in 
baptisme,  and  doo  but  print  certeine  floures  therein,  and  tie  them  in 
the  hinder  skirt  of  your  shirt  ;  and  when  you  would  undoo  the  locke, 
blow  thrise  therin,  saieng  ;  Arato  hoc  partiko  hoc  vtaratarykiit.  I 
open  this  doore  in  thy  name  that  I  am  forced  to  breake,  as  thou 
brakest  hell  gates,  In  nomine patris,  &^  Jilii.,  &^  spirittis  sancii,  Amen. 


^  A  charme  to  drive  awaie  spirits  that  haittit  anie  house.  This  is  cal- 

led and 
HAng  in  everie  of  the  foure  corners  of  your  house  this  sentence   counted 
written    upon    virgine   parchment  ;    *  Omnis  spiritus   laudet  ceLian^^ 
Dominum  :  '^  Mosen  habent  S^  irophetas :  <=  Exurmt  Deus  et  dissi-l   charme. 

^      ^  '^  '     »Psal.  I'^o. 

b  Luk.  16. 
c  Psa.  64. 


Pentur  inimici  ejus. 


^  A  prettie  charme  or  conchisiott  for  one  possessed. 

THe  possessed  bodie  must  go  upon  his  or  hir  knees  to  the  church, 
how  farre  so  ever  it  be  off  from  their  lodging  ;  and  so  must 
creepe  without  going  out  of  the  waie,  being  the  common  high  waie,  in 
that  sort,  how  fowle  and  durtie  soever  the  same  be  ;  or  whatsoever  lie 
in  the  waie,  not  shunning  anie  thing  whatsoever,  untill  he  come  to  the 
church,  where  he  must  heare*  masse  devoutlie,  and  then  followeth 
recoverie. 

51  Another  for  the  same  purpose. 

'"pHere  must  be  commended  to  some  poore  begger  the  saieng 
A  of  five  Pater  nosters,  and  five  Aves  ;  the  first  to  be  said  in  the 
name  of  the  partie  possessed,  or  bewitched  :  for  that  Christ  was  led 
into  the  garden  ;  secondlie,  for  that  Christ  did  sweat  both  water  and 
bloud  ;  thirdlie,  for  that  Christ  was  condemned  ;  fourthlie,  for  that  he 
was  crucified  guiltlesse  ;  and  fiftlie,  for  that  he  suffered  to  take  awaie 


•  Memo- 
randum 
that  hea- 
ring of 
masse  be 
in  no  case 
omitted, 
quoth 
Nota. 


247. 


200 


12.  Booke. 


The  discoverie 


our  sinnes.  Then  must  the  sicke  bodie  heare  masse  eight  dales  to- 
gether, standing  in  the  place  where  the  gospell  is  said,  and  must 
mingle  holie  water  with  his  meate  and  his  drinke,  and  holie  salt  also 
must  be  a  portion  of  the  mixture. 


Johannes 
Anglicus  ex 
Consta7itino, 
Gualtero, 
Bernardo, 
Gilberto,  iic. 


^  Another  to  the  same  effect. 

THe  sicke  man  must  fast  three  daies,  and  then  he  with  his  parents 
must  come  to  church,  upon  an  embering  fridaie,  and  must  heare 
the  masse  for  that  daie  appointed,  and  so  likewise  the  saturdaie  and 
sundaie  following.  And  the  preest  must  read  upon  the  sicke  mans 
head,  that  gospell  which  is  read  in  September,  and  in  grape  harvest, 
after  the  feast  of  holie  crosse  In  diebus  quatuor  temporuni,  in  ember 
daies  :  then  let  him  write  it  and  carrie  it  aboute  his  necke,  and  he 
shall  be  cured./ 


179. 


Barnard,  de 
bustis  in  Ro- 
sa r.  serm. 
serm.  15. 


%  Another  charme  or  witch-craft  for  the  sajne, 

THis  office  or  conjuration  following  was  first  authorised  and 
printed  at  Rome,  and  afterwards  at  Avenzon,  Anno.  1515.  And 
least  that  the  divell  should  lie  hid  in  some  secret  part  of  the/ bodie, 
everie  part  thereof  is  named  ;  Obsccro  te  festi  Chrisfe,  &^c:  that  is  : 
I  beseech  thee  O  Lord  Jesus  Christ,  that  thou  pull  out  of  everie 
member  of  this  man  all  infirmities,  from  his  head,  from  his  haire, 
from  his  braine,  from  his  forhead,  from  his  eies,  from  his  nose,  from 
his  eares,  from  his  mouth,  from  his  toong,  from  his  teeth,  from  his 
jawes,  from  his  throte,  from  his  necke,  from  his  backe,  from  his  brest, 
from  his  paps,  from  his  heart,  from  his  stomach,  from  his  sides,  from 
his  flesh,  from  his  bloud,  from  his  bones,  from  his  legs,  from  his  feete, 
from  his  fingers,  from  the  soles  of  his  feete,  from  his  marrowe,  from 
his  sinewes,  from  his  skin,  and  from  everie  joint  of  his  members,  &c. 

Doubtles  Jesus  Christ  could  have  no  starting  hole,  but  was  hereby 
everie  waie  prevented  and  pursued ;  so  as  he  was  forced  to  doo  the 
cure :  for  it  appeareth  hereby,  that  it  had  beene  insufficient  for  him 
to  have  said ;  Depart  out  of  this  man  thou  uncleane  spirit,  and  that 
when  he  so  said  he  did  not  performe  it.  I  doo  not  thinke  that  there 
will  be  found  among  all  the  heathens  superstitious  fables,  or  among 
the  witches,  conjurors,  couseners,  poets,  knaves,  fooles,  &c :  that  ever 
wrote,  so  impudent  and  impious  a  lie  or  charme  as  is  read  in  Barnar- 
di7ie  de  bustis ;  where,  to  cure  a  sicke  man,  Christs  bodie,  to  wit:  a 
wafer  cake,  was  outwardlie  applied  to  his  side,  and  entred  into  his 
heart,  in  the  sight  of  all  the  standers  by.  Now,  if  grave  authors 
report  such  lies,  what  credit  in  these  cases  shall  we  attribute  unto  the 


of  Witchcraft. 


Chap.   14. 


201 


old  wives  tales,  that  Sprenger,  Insiitor,  Bodhie,  and  others  write  ? 
Even  as  much  as  to  Ovids  Metamorphosis,  Aesops  fables,  Moores 
Utopia,  and  diverse  other  fansies;  which  have  as  much  truth  in  them, 
as  a  blind  man  hath  sight  in  his  eie. 


^  A  cha7-})ie  for  the  bots  in  a  horsse. 

YOu  must  both  saie  and  doo  thus  upon  the  diseased  horsse  three 
dales  together,  before  the  sunne  rising:  In  no))iine  pa^tris  &^ 
fi^lii  Ss^  spirittis^^sancti;  Exorcizo  te  verinem per  Deuiii  pa\^trem, 
&^  fi*^liuiii  &^  spiritiiDi^sanctuni:  that  is,  In  the  name  of  God  the 
Father,  the  Sonne,  &  the  Holy-ghost,  I  conjure  thee  O  worme  by  God 
the  Father,  the  Sonne,  &  the  Holy-ghost ;  that  thou  neither  eat  nor 
drinke  the  flesh  bloud  or  bones  of  this  horsse  ;  and  that  thou 
hereby  maist  be  made  as  patient  as  fob,  and  as  good  as  S.  fohii\ 
Baptist,  when  he  baptised  Christ  in  fo7-dan.  In  nomine  pa^iris  &= 
fi>^lii  &^  spiritus^sancti.  And  then  saie  three  Pater  nosters,  and 
three  Aves,  in  the  right  eare  of  the  horsse,  to  the  glorie  of  the  holie 
trinitie.     Do^})iiiuis fili\iis  spiri-^tiis  AIari>^a. 

There  are  also  divers  bookes  imprinted,  as  it  should  appeare 
with  the  authoritie  of  the  church  of  Rome,  wherein  are  conteined 
manie  medicinall  praiers,  not  onelie  against  all  diseases  ofhorsses, 
but  also  for  everie  impediment  and  fault  in  a  horsse :  in  so  much  as 
if  a  shoo  fall  off  in  the  middest  of  his  journie,  there  is  a  praier  to 
warrant  your  horsses/  hoofe,  so  as  it  shall  not  breake,  how  far  so  ever 
he  be  from  the  Smithes  forge. 

Item,  the  Duke  of  Alba  his  horsse  was  consecrated,  or  canonized, 
in  the  lowe  countries,  at  the  solemne  masse  ;  wherein  the  popes  bull, 
and  also  his  charme  was  published  (which  I  will  hereafter  recite)  he 
in  the  meane  time  sitting  as  Vice-roy  with  his  consecrated  standard 
in  his  hand,  till  masse  was  done. 


249. 


180. 

The  smiths 
will  canne 
them  small 
thankes  for 
this  praier. 


T 


^  A  charme  against  vineager. 

Hat  wine  wax  not  eager,  write  on  the  vessell,*  Gitstate  Ss-'  videte,   [*Ps  33  gVuig.] 
qjiofiiam  snavis  est  Dominus.  blas°'h '^-'^ 


DD 


202 


12.  Booke. 


TJie  discoverie 


The    XV,    Chapter. 

The  inchaiitifig  of  serpetiis  atid  sfiakes,  objections  aunsivered  con- 
cerning the  same  j  fond  7'easons  ivhie  charmes  take  effect  therin^ 
Mahoniets  pigeon,  miracles  wrotight  by  an  Asse  at  Memphis  in 
Aegypf,  popish  charjnes  against  serpents,  of  miracle  workers,  the 
taiiu'i?!g  of  snakes,  Bodins  lie  of  snakes. 

[ONCERNING  the   charming   of  serpents   and   snakes, 

mine  adversaries  (as  I  have  said)  thinke  they  have  great 

advantage   by   the  words  of  David  in    the   fiftie   eight 

psalme  ;  and   by    Jeretnie,    chapter    eight,    expounding 

the  one  prophet  by    Virgil,  the  other  by   Ovid.     For  the  words  of 

Psai.  58.  David  are  these  ;  Their  poison  is  Hke  the  poison  of  a  serpent,  and 

2^0.   hke  a  deafe  adder,  that  stoppeth  his/  eare,  and  heareth  not  the  voice 

of  the  charmer,  charme  he  never  so  cunningHe.     The  words  of  Virgil 

are  these,  Frigidus  in  pratis  cantando  rumpitur  anguis.  As  he  might 

saie,  David  thou  hest  ;  for  the  cold  natured  snake  is  by  the  charmes 

of  the  inchanters  broken  all  to  peeces  in  the  field  where  he  lieth. 

Then  commeth  Ovid,  and  he  taketh  his  countriemans  part,  saieng  in 

the  name  and  person  of  a  witch  ;   Vipereas  rumpo  verbis  &^  carmine 

fauces  ;  that  is,  I  with  my  words  and  charmes  can  breake  in  sunder 

the  vipers  jawes.     Marrie  feremie  on  the  other  side  encountereth 

this  poeticall  witch,  and  he  not  onelie  defendeth,  but  expoundeth  his 

fellowe  prophets  words,  and  that  not  in  his  owne  name,  but  in  the 

name  of  almightie  God  ;  saieng,  I  will  send  serpents  and  cockatrices 

among  you,  which  cannot  be  charmed. 

Now  let  anie  indifferent  man  (christian  or  heathen)  judge,  whether 
the  words  and  minds  of  the  prophets  doo  not  directlie  oppugne  these 
poets  words  (I  will  not  saie  minds  :)  for  that  I  am  sure  they  did  therein 
but  jest  and  trifle,  according  to  the  common  fabling  of  lieng  poets. 
And  certeinlie,  I  can  encounter  them  two  with  other  two  poets  ; 
namelie  Propertius  and  Horace,  the  one  merrilie  deriding,  the  other 
seriouslie  impugning  their  fantasticall  poetries,  concerning  the  power 
and  omnipotencie  of  witches.  For  where  Virgil,  Ovid,  &^c  :  write 
that  witches  with  their  charmes  fetch  downe  the  moone  and  starres 
from  heaven,  etc.  ;  Propertitis  mocketh  them  in  these  words  fol- 
lowing :  / 
181 .  At  vos  deducta:  quibus  est fallacia  Lunce, 

Et  labor  ift  magicis  sacra  piare  focis. 
En  agedum  domince  fnetttem  convertite  nostrce, 
Et  facite  ilia  meo  palleat  ore  magis. 


Virg.  eclog.  8. 


Oz'id.  tneta- 
mcr.  7. 


Jerern.  8.  17. 


of  Witchcraft. 


Chap.  15. 


20' 


Ttnic  ego  crediderivi  vobis  &^  sidera  ^r'  amnes 
Posse  Circe  is  due  ere  carniinibus  : 

But  you  that  hane  the  sub  till  slight, 
Of/etching  doivne  the  rnoone  front  skies; 
And  with  inchanting  fier  bright, 
A  t tempt  to  purge  your  sacrifies: 
Lo  now,  go  to,  turne  {if  you  can) 
Our  niada))is  mind  and  sturdie  hart,l 
And  make  hir  face  more  pale  and  wan, 
Than  mine :  which  if  by  magicke  art 
You  doo,  then  will  I  soone  beleeve, 
That  by  your  witching  charmes  you  can 
From  skies  aloft  the  starres  remeeve. 
And  rivers  tttrne  from  whence  they  ran. 

And  that  you  may  see  more  certeinlie,  that  these  poets  did  but  jest 
and  deride  the  credulous  and  timerous  sort  of  people,  I  thought 
good  to  shew  you  what  Ovid  saith  against  himselfe,  and  such  as  have 
written  so  incrediblie  and  ridiculouslie  of  witches  omnipotencie  : 

A^ec  medice  magicis  finduntur  cantibus  angties. 
Nee  redit  in  font es  tinda  supina  suos  : 

Snakes  in  the  middle  are  not  rive?i 

with  charmes  of  witches  cu fining, 
Nor  waters  to  their  fountaines  driven 

by  force  of  backivard  rumiing. 


Englished  by 

Ahraharn 

Fleming. 


251- 


Englished  by 
Abraham 
Flem  ing. 


As  for  Horace  his  verses  I  omit  them,  bicause  I  have  cited  them  in 
another  place.  And  concerning  this  matter  Cardanus  saith,  that  at  Card.  lib.  15. 
everie  eclipse  they  were  woont  to  thinke,  that  witches  pulled  downe  /ap'so. 
the  sunne  and  moone  from  heaven.  And  doubtles,  hence  came  the 
opinion  of  that  matter,  which  spred  so  farre,  and  continued  so  long  in 
the  common  peoples  mouthes,  that  in  the  end  learned  men  grew  to 
beleeve  it,  and  to  affirme  it  in  writing. 

But  here  it  will  be  objected,  that  bicause  it  is  said  (in  the  places  by  Anobjecti- 
me  alledged)  that  snakes  or  vipers  cannot  be  charmed  ;  Ergo  other  °^^^ 
things  may  :  To  answer  this  argument,  I  would  aske  the  witchmonger 
this  question,  to  wit ;  Whether  it  be  expedient,  that  to  satisfie  his 
follie,  the  Holie-ghost  must  of  necessitie  make  mention  of  everie 
particular  thing  that  he  imagineth  may  be  bewitched  ?  I  would  also 
aske  of  him,  what  privilege  a  snake  hath  more  than  other  creatures, 
that  he  onelie  may  not,  and  all  other  creatures  may  be  bewitched  ? 


on  answe- 


204  li.Booke.  The  discoverie 

182.  I  hope  they  will  not  sale,  that  either/  their  faith  or  infidelitie  is  the 
cause  thereof;  neither  doo  I  admit  the  answer  of  such  divines  as  saie, 
2j2.  that  he  cannot  be  bewitched  :/  for  that  he  seduced  Eve  ;  by  meanes 
whereof  God  himselfe  curssed  him  ;  and  thereby  he  is  so  privileged, 
as  that  no  witches  charme  can  take  hold  of  him.  But  more  shall  be 
said  hereof  in  the  sequele. 
Dan.  in  dia-  Danaiis  saith,  that  witches  charmes  take  soonest  hold  upon  snakes 

and  adders  ;  bicause  of  their  conference  and  familiaritie  with  the 
divell,  whereby  the  rather  mankind  through  them  was  seduced.  Let 
us  seeke  then  an  answer  for  ttiis  cavill  ;  although  in  truth  it  needeth 
not  :  for  the  phrase  of  speach  is  absolute,  &  importes  not  a  speciall 
qualitie  proper  to  the  nature  of  a  viper  anie  more,  than  when  I  saie  ; 
A  connie  cannot  flie:  you  should  gather  &  conclude  thereupon,  that 
I  ment  that  all  other  beasts  could  flie.  But  you  shall  understand,  that 
the  cause  why  these  vipers  can  rather  withstand  the  voice  &  practise 
of  inchanters  and  sorcerers,  than  other  creatures,  is:  for  that  they 
being  in  bodie  and  nature  venomous,  cannot  so  soone  or  properlie 
receive  their  destruction  by  venome,  wherby  the  witches  in  other 
creatures  bring  their  mischeefous  practises  more  easilie  to  passe, 
according  to  Vir^ils  saieng 

Virg.  gto.  4.  CorrupUque  lacus,  infecit  pabtila  tabo, 

AbfJimm  *^  -^^^^  ^^^  "^fi^^  '^^^^^  poisoji  Strong 

Fleming.  Both  ponds  and  pastures  all  along. 

And  thereupon  the  prophet  alludeth  unto  their  corrupt  and  in- 
flexible nature,  with  that  comparison:  and  not  (as  Treijielius  is  faine 
to  shift  it)  with  stopping  one  eare  with  his  taile,  and  laieng  the  other 
close  to  the  ground  ;  bicause  he  would  not  heare  the  charmers  voice. 
For  the  snake  hath  neither  such  reason  ;  nor  the  words  such  effect: 
otherwise  the  snake  must  know  our  thoughts.  It  is  also  to  be  con- 
sidered, how  untame  by  nature  these  vipers  (for  the  most  part)  are  ; 
in  so  much  as  they  be  not  by  mans  industrie  or  cunning  to  be  made 
familiar,  or  traind  to  doo  anie  thing,  whereby  admiration  maie  be 
Feates  his  procured:  as  Bomelio  Feates  his  dog  could  doo  ;  or  MaJioniets  pigeon, 

Mahomets  which  would  resort  unto  him,  being  in  the  middest  of  his  campe,  and 

pigeon.  picke  a  pease  out  of  his  eare  ;  in  such  sort  that  manie  of  the  people 

thought  that  the  Holie-ghost  came  and  told  him  a  tale  in  his  eare: 
the  same  pigeon  also  brought  him  a  scroll,  wherein  was  written.  Rex 
esto,  and  laid  the  same  in  his  necke.  And  bicause  I  have  spoken  of 
^53-  ^'^^  doci/litie  of  a  dog  and  a  pigeon,  though  I  could  cite  an  infinite 
number  of  like  tales,  I  will  be  bold  to  trouble  you  but  with  one 
more. 


of  IVitchcraft. 


Cliap,  15. 


20: 


183. 


At  Memphis  in  ^^;cr|''//,  among  other  juggling  knacks,  which  were    A  stone 
there  usuallie  shewed,  there  was  one  that  tooke  such  paines  with  an    thegreaf 
asse,  that  he  had  taught  him  all  these  qualities  following.     And  for   t'o^iiiue  of 

'  '^  ^  °  an  asse. 

gaine  he  caused  a  stage  to  be  made,  and  an  assemblie  of  people  to 
meete  ;  which  being  done,  in  the  maner  of  a  plaie,  he  came  in  with 
his  asse,  and  said  ;  The  Sidtatie  hath  great  need  of  asses  to  helpe  to 
carrie  stones  and  other  stuffe,  towards  his  great  building  which  he 
hath  in  hand.  The  asse  im/mediallie  fell  downe  to  the  ground,  and 
by  all  signes  shewed  himselfe  to  be  sicke,  and  at  length  to  give  up 
the  ghost  :  so  as  the  juggler  begged  of  the  assemblie  monie  towards 
his  losse.  And  having  gotten  all  that  he  could,  he  said  ;  Now  my 
maisters,  you  shall  see  mine  asse  is  yet  alive,  and  dooth  but  counter- 
fet  ;  bicause  he  would  have  some  monie  to  buie  him  provender, 
knowing  that  I  was  poore,  and  in  some  need  of  releefe.  Hereupon  he 
would  needs  laie  a  wager,  that  his  asse  was  alive,  who  to  everie  mans 
seeming  was  starke  dead.  And  when  one  had  laid  monie  with  him 
thereabout,  he  commanded  the  asse  to  rise,  but  he  laie  still  as  though 
he  were  dead  :  then  did  he  beate  him  with  a  cudgell,  but  that  would 
not  serve  the  turne,  untill  he  addressed  this  speech  to  the  asse,  saieng 
(as  before)  in  open  audience  ;  The  Sultane  hath  commanded,  that 
all  the  people  shall  ride  out  to  morrow,  and  see  the  triumph,  and 
that  the  faire  ladies  will  then  ride  upon  the  fairest  asses,  and  will  give 
notable  provender  unto  them,  and  everie  asse  shall  drinke  of  the 
sweete  water  of  lYilus  :  and  then  lo  the  asse  did  presentlie  start  up, 
and  advance  himselfe  exceedinglie.  Lo  (quoth  his  maister)  now  I 
have  wonne  :  but  in  troth  the  Maior  hath  borrowed  mine  asse,  for 
the  use  of  the  old  ilfavoured  witch  his  wife  :  and  thereupon  immediat- 
lie  he  hoong  downe  his  eares,  and  halted  downe  right,  as  though  he 
had  beene  starke  lame.  Then  said  his  maister  ;  I  perceive  you  love 
yoong  prettie  wenches  :  at  which  words  he  looked  up,  as  it  were  with 
joifull  cheere.  And  then  his  maister  did  bid  him  go  choose  one  that 
should  ride  upon  him  ;  and  he  ran  to  a  verie  handsome  woman,  and 
touched  hir  with  his  head  :  &c.  A  snake  will  never  be  brought  to 
such  familiaritie,  &c.  Bodin  saith,  that  this  was  a  man  in  the  like- 
nesse  of  an  asse  :  but  I  male/  rather  thinke  that  he  is  an  asse  in 
the  likenesse  of  a  man.  Well,  to  returne  to  our  serpents,  I  will  tell 
you  a  storie  concerning  the  charming  of  them,  and  the  event  of 
the  same. 

In  the  citie  of  Salisborogli  there  was  an  inchanter,  that  before  all 
the  people  tooke  upon  him  to  conjure  all  the  serpents  and  snakes 
within  one  mile  compasse  into  a  great  pit  or  dike,  and  there  to  kill    John.  Bodin 
them.     When  all  the  serpents  were  gathered  togither,  as   he  stood 
upon  the  brinke  of  the  pit,  there   came  at  the  last  a  great   and  a 


J.  Bod.  lih.  de 
da'm.  2,  cap.  6. 

254- 


Mai.  male/, 
fart  2.  qu.  2. 
cap    9. 


2o6 


13.  Booke. 


The  discoverie 


Exorcismes 
or  conj  ura- 
tiOs  against    184. 
serpents. 


L.  Vair.  lib. 
de  fascinat. 
I.  cap.  4. 


235- 


Usurpers  of 
kinred  with 
blessed 
Paule  and 
S  Katha- 


horrible  serpent,  which  would  not  be  gotten  downe  with  all  the  force 
of  his  incantations  :  so  as  (all  the  rest  being  dead)  he  flew  upon  the 
inchanter,  and  clasped  him  in  the  middest,  and  drew  him  downe  into 
the  said  dike,  and  there  killed  him.  You  must  thinke  that  this  was 
a  divell  in  a  serpents  likenesse,  which  for  the  love  he  bare  to  the 
poore  snakes,  killed  the  sorcerer  ;  to  teach  all  other  witches  to  be- 
ware of  the  like  wicked  practise.  And  surelie,  if  this  be  not  true, 
there  be  a  great  number  of  lies  conteined  in  M.  Mai.  and  iny.  Bodin. 
And  if  this  be  well  weighed,  and  conceived,  it  beateth  downe  to  the 
ground  all  those  witchmongers  arguments,  that  contend  to  wring 
witching  miracles  out  of  this  place.  For  they  disagree  notablie,  some 
denieng  and  some  affirming  that  serpents  male  be  bewitched. 
Neverthelesse,  bicause  in  everie  point  you  shall  see  how  poperie 
agreeth  with  paganisme,  I  will  recite  certeine  charmes  against  vipers, 
allowed  for  the  most  part  in  and  by  the  church  of  Rojue :  as 
followeth. 

I  conjure  thee  O  serpent  in  this  houre,  by  the  five  holie  woonds 
of  our/  Lord,  that  thou  remove  not  out  of  this  place,  but  here  stale, 
as  certeineUe  as  God  was  borne  of  a  pure  virgine.  -$-  Otherwise  : 
I  conjure  thee  serpent  Iti  noj/tine  patris,  &^  Jilii,  dr'  spiritus  sancti  : 
I  command  thee  serpent  by  our  ladie  S.  Marie.,  that  thou  obeie 
me,  as  wax  obeieth  the  fier,  and  as  fier  obeieth  water  ;  that  thou 
neither  hurt  me,  nor  anie  other  christian,  as  certeinelie  as  God 
was  borne  of  an  immaculate  virgine,  in  which  respect  I  take  thee 
up.  In  nomine  patris  &^  filii,  &^  spiritus  sancti :  Ely  lash  eiter,  ely 
lash  eiter,  ely  lash  eiter.  ■0-  Otherwise  :  O  vermine,  thou  must  come 
as  God  came  unto  the  Jewes.  4^  Otherwise  :  L.  Vairus  saith, 
that  Serpens  quernis  frondibus  contacta,  that  a  serpent  touched  with 
oke  leaves  dieth,  and  staieth  even  in  the  beginning  of  his  going,  if 
a  feather  of  the  bird  Jbis  be  cast  or  throwne  upon  him  :  and  that/ 
a  viper  smitten  or  hot  with  a  reed  is  astonied,  and  touched  with  a 
beechen  branch  is  presentlie  numme  and  stiffe. 

Here  is  to  be  remembred,  that  manie  use  to  boast  that  they  are  of 
S.  Patties  race  and  kinred,  shewing  upon  their  bodies  the  prints  of 
serpents :  which  (as  the  papists  affirme)  was  incident  to  all  them  of 
S.  Paules  stocke,  Marie  they  sale  herewithall,  that  all  his  kinsfolks 
can  handle  serpents,  or  anie  poison  without  danger.  Others  likewise 
have  (as  they  brag)  a  Katharine  wheele  upon  their  bodies,  and  they 
sale  they  are  kin  to  S.  Katharine,  and  that  they  can  carrie  burning 
coles  in  their  bare  hands,  and  dip  their  said  hands  in  hot  skalding 
liquor,  and  also  go  into  hot  ovens.  Whereof  though  the  last  be  but  a 
bare  jest,  and  to  be  doone  by  anie  that  will  prove  (as  a  bad  fellow  in 
London  had  used  to  doo,  making  no  tariance  at  all  therein :)  yet  there 


of  Witchcraft.  (hap.  15  207 

is  a  shew  made  of  the  other,  as  though  it  were  certeine  and  undoubted  ; 
by  annointing  the  hands  with  the  juice  of  mallowes,  mercuiie,  urine, 
&c:  which  for  a  Httle  time  are  defensatives  against  these  scalding 
liquors,  and  scortching  fiers. 

But  they  that  take  upon  them  to  worke  these  mysteries  and 
miracles,  doo  indeed  (after  rehearsall  of  these  and  such  like  words 
and  charmes)  take  up  even  in  their  bare  hands,  those  snakes  and 
vipers,  and  sometimes  put  them  about  their  necks,  without  receiving 
anie  hurt  thereby,  to  the  terror  and  astonishment  of  the  beholders, 
which  naturallie  both  feare  and  abhorre  all  serpents.  But  these  char- 
mers (upon  my  word)  dare  not  trust  to  their  charmes,  but  use  such 
an  inchantment,  as  everie  man  male  lawfuUie  use,  and  in  the  lawful! 
use  thereof  maie  bring  to  passe  that  they  shalbe  in  securitie,  and  take 
no  harme,  how  much  soever  they  handle  them  :  marie  with  a  woollen 
rag  they  pull  out  their  teeth  before  hand,  as  some  men  sale  ;  but  as 
truth  is,  they  wearie  them,  and  that  is  of  certeintie.  And  surelie  this  is 
a  kind  of  witchcraft,  which   1   terme  private  confederacie.      Bodin   J-Bodin.iib. 

.  .  .  1    '^^  deem .  I . 

saith,  that  all  the    snakes    m   one    countne   were  by  charmes  and    cap.  3. 
verses    driven    into    another  region  :    perhaps  he  meaneth  h-eland, 
where  S.  Patrike  is  said  to  have  doone  it  with  his  holinesse,  &c. 

James  Sprenger,  and  Henrie  histitor  afifirme,  that  serpents  and 

snakes,  and  their  skins  exceed  all  other  creatures  for  witchcraft  :  in 

so  much  as  witches  doo  use  to  burie  them  under  mens/  threshholds,   2,56. 

either  of  the  house  or  stalles,  whereby  barrennes  is  procured  both  to 

woman   and  beast  :  yea  and  that  the  verie  earth  and  ashes  of  them 

continue  to  have  force  of  fascination.    In  respect  whereof  they  wish  all 

men  now  and  then  to  dig/  awaie  the  earth  under  their  threshholds,  and    185. 

to  sprinkle  holie  water  in  the  place,  &  also  tohang  boughes  (hallowed 

on  midsummer  dale)   at  the  stall   doore   where  the 

cattell  stand  :  &  produce  examples  thereupon, 

of  witches  lies,  or  else  their  owne,  which 

I  omit  ;  bicause  I  see  my  booke 

groweth  to  be  greater 

than  I  meant  it 

should 

be. 


208 


12.  Booke. 


The  discover ie 


L.  Vairus  lib. 
fascin.  i.  ca.  5. 
Onitio  Tus- 
can vesialis. 


Of  the 
word  (Bud) 
and  the 
Gieeke  let- 
ters n  &  A- 


^J7- 


The    xvi.    Chapter. 

Char7nes  to  carrie  water  in  a  sive,  to  kfiow  ivJiat  is  spoke7i  of  us  behind 
our  backs,  for  bleare  eies,  to  7/iake  seeds  to  growe  well,  of  images 
made  of  wax,  to  be  rid  of  a  witch,  to  hang  hir  up,  notable 
authorities  against  liMxxen  images,  a  storie  bewraieng  the  knaverie 
of  waxen  images. 

EONARDUS  VAIRUS  saith,  that  there  was  a  praier 
extant,  whereby  might  be  carried  in  a  sive,  water,  or 
other  liquor  :  I  thinke  it  was  Clam  claie  ;  which  a  crow 
taught  a  maid,  that  was  promised  a  cake  of  so  great 
quantitie,  as  might  be  kneded  of  so  much  floure  as  she  could  wet 
with  the  water  that  she  brought  in  a  sive,  and  by  that  meanes  she 
clamd  it  with  claie,  &  brought  in  so  much  water,  as  whereby  she 
had  a  great  cake,  and  so  beguiled  hir  sisters,  &c.  And  this  tale 
I  heard  among  my  grandams  maides,  whereby  I  can  decipher  this 
witchcraft.  Item,  by  the  tingling  of  the  eare,  men  heretofore  could  tell 
what  was  spoken  of  them.  If  anie  see  a  scorpion,  and  saie  this  word 
{Bud)  he  shall  not  be  stoong  or  bitten  therewith.  These  two  Greeke 
letters  n  and  A  written  in  a  paper,  and  hoong  about  ones  necke,  pre- 
serve the  partie  from  bleereiednesse.  Cummin  orhempseed  sowne  with 
curssing  and  opprobrious  words  grow  the  faster  and  the  better.  Berosus 
Aniafius  maketh  witchcraft  of  great  antiquitie  :  for  he  saith,  that/ 
Cham  touching  his  fathers  naked  member  uttered  a  charme,  wherby 
his  father  became  emasculated  or  deprived  of  the  powers  generative. 


1|  A  chartne  teaching  how  to  hurt  whom  you  list  with  images  of 
wax,  &^c. 

MAke  an  image  in  his  name,  whom  you  would  hurt  or  kill,  of  new 
virgine  wax  ;  under  the  right  arme  poke  whereof  place  a  swal- 
lowes  hart,  and  the  liver  under  the  left  ;  then  hang  about  the  necke 
thereof  a  new  thred  in  a  new  needle  pricked  into  the  member  which  you 
would  have  hurt,  with  the  rehearsall  of  certeine  words,  which  for  the 
avoiding  of  foolish  superstition  and  credulitie  in  this  behalfe  is  to  be 
omitted.  And  if  they  were  inserted,  I  dare  undertake  they  would  doo 
no  harme,  were  it  not  to  make  fooles,  and  catch  gudgins.  ^^  Other- 
wise :  Sometimes  these  images  are  made  of  brasse,  and  then  the 
hand  is  placed  where  the  foote  should  be,  and  the  foote  where  the 
hand,  and  the  face  downeward.  -%■  Otherwise  :  For  a  greater  mischeefe, 


of  Witchcraft. 


Chap.   1 6. 


209 


the  like  image  is  made  in  the  forme  of  a  man  or  woman,  upon  whose 
head  is  written  the  certeine  name  of  the  partie  :  and  on  his  or  hir 
ribs  these  -words,  A iltf,  casyl,  zaze,  hitj  mel  meltai :  then  the  same 
must  be  buried.  •^]^  Otherwise  :  In  the  dominion  of  Mars,  two  images 
must  be  prepared,  one  of  wax,  the  other  of  the  earth  of  a  dead  man ; 
each  image  must  have  in  his  hand  a  sword  wherwith  a  man  hath 
beene  slaine,  &  he  that  must  be  slaine  may  have  his  head  thrust 
through  with  a  foine.  In  both  must  be  written  certeine  peculiar 
characters,  and  then  must  they  be  hid  in  a  certeine  place.  -:>•  Other- 
wise :  To  obteine  a  womans  love,  an  image  must  be  made  in  the 
houre  of  Venus,  of  virgine  wax,  in  the  name  of  the  beloved,  wher- 
upon  a  character  is  written,  &  is  warmed  at  a  fier,  and  in  dooing 
therof  the  name  of  some  angell  must  be  mentioned.  To  be  utterlie 
rid  of  the  witch,  and  to  hang  hir  up  by  the  haire,  you  must  prepare 
an  image  of  the  earth  of  a  dead  man  to  be  baptised  in  another  mans 
name,  whereon  the  name,  with  a  character,  must  be  written  :  then 
must  it  be  perfumed  with  a  rotten  bone,  and  then  these  psalmes  read 
backward:  Doinine  Domiiuts  nosie?;  Dominies  illuininaiio  niea,  Do/nine 
exaudi  orationein  meant,  Deiis  laudem  7neatn  ne  tacueris  :  and  then 
burie  it,  first  in  one  place,  and/  afterwards  in  another.  Howbeit,  it  is 
written  in  the  21  article  of  the  determination  of  Paris,  that  to  affirme 
that  images  of  brasse,  lead,  gold,  of  white  or  red  wax,  or  of  any 
other  stufife  (conjured,  baptised,  consecrated,  or  rather  execrated 
through  these  magicall  arts  at  certeine  days)  have  woonderfuU  vertues, 
or  such  as  are  avowed  in  their  bookes  or  assertions,  is  error  in  faith, 
naturall  philosophic,  and  true  astronomic  :  yea  it  is  concluded  in  the 
22  article  of  that  councell,  that  it  is  as  great  an  error  to  beleeve 
those  things,  as  to  doo  them. 

But  concerning  these  images,  it  is  certeine  that  they  are  much 
feared  among  the  people,  and  much  used  among  cousening  witches, 
as  partlie  appeereth  in  this  discourse  of  mine  else-where,  &  as  partlie 
you  may  see  by  the  contents  of  this  storie  following.  Not  long 
sithence,  a  yoong  maiden  (dwelling  at  new  Romnie  heere  in  Kent) 
being  the  daughter  of  one  M.  L.  Sttippenie  (late  Jurat  of  the  same 
towne  but  dead  before  the  execution  hereof)  and  afterwards  the 
wife  of  Thomas  Eps,  who  is  at  this  instant  Maior  oi Romjiie)  was  visited 
with  sicknesse,  whose  mother  and  father  in  lawe  being  abused  with 
credulitie  concerning  witches  supernaturall  power,  repaired  to  a 
famous  witch  called  mother  Baker,  dwelling  not  far  from  thence  at  a 
place  called  Stonstreet,  who  (according  to  witches  cousening  custome) 
asked  whether  they  mistrusted  not  some  bad  neighbour,  to  whom 
they  answered  that  indeed  they  doubted  a  woman  neere  unto  them 
(and  yet  the  same  woman  was,  of  the  honester  «&  wiser  sort  of  hir 

E  E 


186. 

The  practi- 
ser  of  these 
charmes 
must  have 
skill  in  the 
planetarie 
motions,  or 
else  he  miy 
go  shoo  the 
goose. 


258. 


A  proved 
storie  con- 
cerning the 
premisses. 


210 


12.  Booke. 


The  discoverie 


187. 


259- 


neighbors,  reputed  a  good  creature.)  Nevertheles  the  witch  told 
them  that  there  was  great  cause  of  their  suspicion  :  for  the  same  (said 
she)  is  the  verie  partie  that  wrought  the  maidens  destruction,  by 
making  a  hart  of  wax,  and  pricking  the  same  with  pins  and  needels  ; 
affirming  also  that  the  same  neighbor  of  hirs  had  bestowed  the 
same  in  some  secret  corner  of  the  house.  This  being  beleeved,  the 
house  w^as  searched  by  credible  persons,  but  nothing  could  be  found. 
The  witch  or  wise  woman  being  certified  hereof,  continued  hir 
assertion,  and  would  needs  go  to  the  house  where  she  hir  selfe  (as  she 
affirmed)  would  certeinlie  find  it.  When  she  came  thither,  she 
used  hir  cunning  (as  it  chanced)  to  hir  owne  confusion,  or  at  least  wise 
to  hir  detection  :  for  heerein  she  did,  as  some  of  the  wiser  sort  mis- 
trusted that  she  woulde  doo,  laieng  downe  privilie  such  an/  image  (as 
she  had  before  described)  in  a  corner,  which  by  others  had  beene 
most  diligentlie  searched  &  looked  into,  &  by  that  means  hir  cousen- 
age  was  notablie  bewraied.  And  I  would  wish  that  all  witchmongers 
might  paie  for  their  lewd  repaire  to  inchantors,  and  consultation  with 
witches,  and  such  as  have  familiar  spirits,  as  some  of  these  did,  and 
that  by  the  order  of  the  high  commissioners,  which  partlie  for  respect 
of  neighborhood,  .and  partlie  for  other  considerations,  I  leave  un- 
spoken of. 


This  ch-irm 
seemeth  to 
iillude  to 
Clirist  cru- 
ciiied  be- 
tweene  the 
two  theevs. 


Englished  by 

Ahraliam 

FltUiing. 


Psal.  44. 


The    xvii.    Chapter. 

Snndrie  sorts  of  chaj-mes  tcTidi7tg  to  dh'erse  purposes,  and  first^ 
certeine  charines  to  make  taciturnitie  in  torttcres. 

M PARI  BUS  meritis  tria 
pendent  corpora  rami's, 
Dismas  &=  Gestas, 

in  medio  est  divina  potestas, 
Dismas  damnatiir, 

Gestas  ad  astra  levatur  : 

Three  bodies  on  a  bough  doo  hang, 

for  merits  of  inequalitie, 
Distnas  and  Gestas,  in  the  midst 

the  power  of  the  divinitie. 
Dismas  is  damned,  bnt  Gestas  lif- 
ted 7(p  above  the  starres  on  hie. 

Also  this  :  Eructnvit  cor  meum  verbum  boniim  7'eritatem  nnnquani 
dicam  regi.  4^  Otherwise  :  As  the  milke  of  our  ladie  was  lussious  to 
our  Lord  Jesus  Christ ;  so  let  this  torture  or  rope  be  pleasant  to  mine 


of  Witchcraft. 


Chap.  17. 


21  I 


amies  and  members.  4}r  0\\\&\\^\?>&:  Jesus  auteiii  transiois per  medium    Luk.  4. 
illorum  ibat.  -J,?-  Otherwise  :  You  shall  not  break  a  bone  of  him./  •^°''""  '^' 


^  Counter  cJiarmes  against  these  and  all  other  7aitchcra/ts,  in  the         260. 
saieng  also  whereof  witches  are  vexed,  &^c. 

TI?Ructavit  cor   meunt   verbum    bomim.  dicam  cuncta  ofiera    iiiea   P^^'-  44- 

JZLr  1  •  -r-.  •  r    7  r-  Scripture 

regi.  •$■  Otherwise  :  Domine  labia  tnea  aperies,  &'  os  meum  piopc-riie 
annunciabit  veritatem.  -j;?-  Otherwise  :  Contere  brachia  iniqui  rei,  &^  ^'''^  "^^ " 
lingua  maligna  subvertetur. 

^  A  char  me  for  the  choine  cough. 

TAke  three   sips  of  a  chalice,  when   the  preest  hath  said  masse, 
and  swallow  it  downe  with  good  devotion,  &c./ 


^f  For  corporall  or  spirituall  rest. 

Jn  fiomi?ie  patris,  up  and  downe, 

Et  filii  &^  spiritus  sancti  upon  my  crowne, 

Crux  CJiristi  upon  my  brest, 

Sweete  ladie  send  me  eternall  rest  !*-' 


183. 


[*  Ital.  &  Rom.] 


^  Charmes  to  find  out  a  theefe. 

THe  meanes  how  to  find  out  a  theefe,  is  thus  :  Turne  your  face  to 
the  east,  and  make  a  crosse  upon  christall  with  oile  olive,  and 
under  the  crosse  write  these  two  words  \_Saint  Helen\^  Then  a  child 
that  is  innocent,  and  a  chast  virgine  borne  in  true  wedlocke,  and  not 
base  begotten,  of  the  age  of  ten  yeares,  must  take  the  christall  in  his 
hand,  and  behind  his  backe,  kneeling  on  thy  knees,  thou  must 
devoutlie  and  reverentlie  saie  over  this  praier  thrise  :  I  beseech  thee 
my  ladie  S.  Heleti,  mother  of  king  Constantine,  which  diddest  find 
the  crosse  whereupon  Christ  died  :  by  that  thy  holie  devotion,  and 
invention  of  the  crosse,  and  by  the  same  crosse,  and  by  the  joy 
which  thou  conceivedst  at  the  finding  thereof  and  by  the  love  which 
thou  barest  to  thy  sonne  Constantine,  and  by  the  great  goodnes 
which  thou  dooest  alwaies  use,  that  thou  shew  me  in  this  christall, 
whatsoever  I  aske  or  desire  to  knowe  ;  Amen.  And  when  the  child 
seeth  the  angell  in  the  christall,  demand  what  you  will,  and  the  angell 
will  make  answer  thereunto.  Memorandum,*  that  this  be  doone  just 
at  the  sunne/  rising,  when  the  wether  is  faire  and  cleere. 

Cardanus  derideth  these  and  such  like  fables,  and  setteth  downe 
his  judgement  therein  accordinglie,  in  the  sixteenth  booke  De  rerum 


O  most 
woonder- 
full  vertue 
hidden  in 
the  letters 
of  S.  He- 
lens holie 
name  ! 

[»  So  in  text.] 


[*Roni.] 
261. 

Card.  lib.  i6. 
de  var.  rcr. 
cap.  93- 


212  I-'.  Booke.  The  discover ie 

var.     These  conjurors  and  couseners  forsooth  will  shew  you  in  a 

glasse  the  theefe  that  hath  stolne  anie  thing  from  you,  and  this  is 

their  order.     They  take  a  glasse  viall  full  of  holie  water,  and  set  it 

upon  a  linnen  cloth,  which  hath  beene  purified,  not  onelie  by  washing, 

but  by  sacrifice,  &c.     On  the  mouth  of  the  viall  or  urinall,  two  olive 

leaves  must  be  laid  acrosse,  with  a  litle  conjuration  said  over  it,  by  a 

child;  to  wit  thus  :  Angele  bone,  angele  canduie,per iuam  sanctitatem, 

mcdniq;  virginiiatem,  ostettde  inihi  furem  :  with  three  Pater  nosters, 

•For  if  the  three  Aves,  and  betwixt  either  of  them  a  *crosse  made  with  the  naile 

forgotten  of  the  thumbc  upon  the  mouth  of  the  viall  ;  and  then  shall  be  scene 

all  IS  not  angrels   ascending   and   descending   as    it    were  motes   in  the  sunne 

V  oorth  a  '^  °  ° 

pudding.  beames.     The  theefe  all  this  while  shall  suffer  great  torments,  and 

his  face  shall  be  scene  plainlie,  even  as  plainlie  I  beleeve  as  the  man 
in  the  moone.  For  in  truth,  there  are  toies  artificiallie  conveied  into 
the  glasse,  which  will  make  the  water  bubble,  and  devises  to  make 
images  appeare  in  the  bubbles  :  as  also  there  be  artificiall  glasses, 
which  will  shew  unto  you  that  shall  looke  thereinto,  manie  images 
of  diverse  formes,  and  some  so  small  and  curious,  as  they  shall  in 
favour  resemble  whom  so  ever  you  thinke  upon.  Looke  in  John 
Bap.  Neap,  for  the  confection  of  such  glasses.  The  subtilties  hereof 
are  so  detected,  and  the  mysteries  of  the  glasses  so  common  now, 
189-  and  their  /  cousenage  so  well  knowne,  &c  :  that  I  need  not  stand 
upon  the  particular  confutation  hereof.  Cardanus  in  the  place 
before  cited  reporteth,  how  he  tried  with  children  these  and  diverse 
circumstances  the  whole  illusion,  and  found  it  to  be  plaine  knaverie 
and  cousenage. 


^  Another  waie  to  find  out  a  theefe  that  hath  stolne  anie  thing 
fro7n  you. 


G' 


O  to  the  sea  side,  and  gather  as  manie  pebles  as  you  suspect 
persons  for  that  matter ;  carrie  them  home,  and  throwe  them  into 
the  fier,  and  burie  them  under  the  threshhold,  where  the  parties  are  like 
to  come  over.  There  let  them  lie  three  dales,  and  then  before  sunne 
262.  rising  take  them  awaie.  Then  set  a  porrenger/  full  of  water  in  a 
circle,  wherein  must  be  made  crosses  everie  waie,  as  manie  as  can 
stand  in  it ;  upon  the  which  must  be  written  :  Christ  overcommeth, 
Christ  reigneth,  Christ  commandeth.  The  porrenger  also  must  be 
signed  with  a  crosse,  and  a  forme  of  conjuration  must  be  pronounced. 
Then  each  stone  must  be  throwne  into  the  water,  in  the  name  of  the 
suspected.  And  when  you  put  in  the  stone  of  him  that  is  guiltie, 
the  stone  will  make  the  water  boile,  as  though  glowing  iron  were  put 


of  Witchcraft. 


Chap.  17. 


213 


thereinto.     Which  is  a  meere  knacke  of  legier  de  maine,  and  to  be 
accomplished  diverse  waies. 

^  To  put  Old  the  theeves  eie. 

REad  the  seven  *  psalmes  with  the  Letanie,  and  then  must  be  [« penitential] 
said  a  horrible  praier  to  Christ,  and  God  the  father,  with  a  cursse 
against  the  theefe.  Then  in  the  middest  of  the  step  of  your  foote,  on 
the  ground  where  you  stand,  make  a  circle  like  an  eie,  and  write 
thereabout  certeine  barbarous  names,  and  drive  with  a  coopers  ham- 
mar,  or  addes  into  the  middest  thereof  a  brasen  naile  consecrated, 
saieng  -.Justus  es  Donu'fie,&^  justaj'udida  tua.  Then  the  theefe  shall 
be  bewraied  by  his  crieng  out. 


These  be 
meere  toies 
to  raocke 


them  no 
commen- 
dable de- 
vise. 


^  Another  waie  to  find  out  a  theefe. 

STicke  a  paire  of  sheeres  in  the  rind  of  a  sive,  and  let  two 
persons  set  the  top  of  each  of  their  forefingers  upon  the  upper 
part  of  the  sheeres,  holding  it  with  the  sive  up  from  the  ground  apes,  and 
steddilie,  and  aske  Peter  and  Paule  whether  A.  B.  or  C.  hath  stolne 
the  thing  lost,  and  at  the  nomination  of  the  guiltie  person,  the  sive 
will  turne  round.  This  is  a  great  practise  in  all  countries,  and  in- 
deed a  verie  bable.  For  with  the  beating  of  the  pulse  some  cause  of 
that  motion  ariseth,  some  other  cause  by  slight  of  the  fingers,  some 
other  by  the  wind  gathered  in  the  sive  to  be  staid,  &c  :  at  the 
pleasure  of  the  holders.  Some  cause  may  be  the  imagination,  which 
upon  conceipt  at  the  naming  of  the  partie  altereth  the  common  course 
of  the  pulse.  As  may  well  be  conceived  by  a  ring  held  steddilie  by  a 
thred  betwixt  the  finger  and  the  thombe,  over  or  rather  in  a  goblet  or 
glasse  ;  which  within  short  space  will  strike  against  the  side  therof  so 
manie  strokes  as  the  holder  thinketh  it/  a  clocke,  and  then  will  staie  : 
the  which  who  so  prooveth  shall  find  true. 


26J. 


^  A  charme  to  find  out  or  spoile  a  theefe. 

OF  this  matter,  concerning  the  apprehension  of  theeves  by  words, 
I  will  cite  one  charme,  called  S.  Adelberts  cursse,  being  both 
for/  length  of  words  sufficient  to  wearie  the  reader,  and  for  substan- 
tiall  stuffe  comprehending  all  that  apperteineth  unto  blasphemous 
speech  or  curssing,  allowed  in  the  church  oi  Rome,SiS  an  excommuni- 
cation and  inchantment. 


190. 


2  14  i.\Buoke.  Xhe  discoverie 


B 


^1  Saint  Adelberts  cursse  or  charine  against  theeves. 

^Y  the  authoritie  of  the  omnipotent  Father,  the  Sonne,  and  the 
HoHe-ghost,and  by  the  holie  virgine  Marie  mother  of  our  Lord 
Jesu  Christ,  and  the  hoHe  angels  and  archangels,  and  S.  Michaell, 
and  S.  John  Baptist,  and  in  the  behalfe  of  S.  Peter  the  apostle,  and 
the  residue  of  the  apostles,  and  of  S.  Steeven,  and  of  all  the 
martyrs,  of  S.  Sylvester,  and  of  S.  Adelbert,  and  all  the  con- 
fessors, and  S.  Alegand,  and  all  the  holie  virgins,  and  of  all  the 
saints  in  heaven  and  earth,  unto  whom  there  is  given  power  to 
bind  and  loose :  we  doo  excommunicate,  damne,  cursse,  and  bind 
with  the  knots  and  bands  of  excommunication,  and  we  doo  segregate 
from  the  bounds  and  lists  of  our  holie  mother  the  church,  all  those 
theeves,  sacrilegious  persons,  ravenous  catchers,  dooers,  counsellers, 
coadjutors,  male  or  female,  that  have  committed  this  theft  or  mis- 
This  is  not  chcefe,  or  have  usurped  any  part  therof  to  their  owne  use.    Let  their 

to  our  eni-  share  be  with  DatJian  and  Abiran,  whome  the  earth  swallowed  up 

praie'foT'°  ^^^  their  sinnes  and  pride,  and  let  them  have  part  with  yzifrt'flj' that 

them  that  betraied  Christ,  Amen  :  and  with  Po7itiiis  Pilat,  and  with  them  that 

hate  us ;  as  Said  to  the  Lord,  Depart  from  us,  we  will  not  understand  thy  waies  ; 

h^^'t'W'^^'  ^^^  their  children  be  made  orphanes.     Curssed  be  they  in  the  field,  in 

the  grove,  in  the  woods,  in  their  houses,  barnes,  chambers,  and  beds  ; 
and  curssed  be  they  in  the  court,  in  the  waie,  in  the  towne,  in  the 
castell,  in  the  water,  in  the  church,  in  the  churchyard,  in  the  tribunall 
place,  in  battell,  in  their  abode,  in  the  market  place,  in  their  talke,  in 
264.  silence,  in  eating,  in  watching,  in  sleeping,  in  drinking/  in  feeling,  in 
sitting,  in  kneeling,  in  standing  [,]  in  lieng,  in  idlenes,  in  all  their 
worke,  in  their  bodie  and  soule,  in  their  five  wits,  and  in  everie  place. 
Curssed  be  the  fruit  of  their  wombs,  and  curssed  be  the  fruit  of  their 
lands,  and  curssed  be  all  that  they  have.  Curssed  be  their  heads, 
their  mouthes,  their  nostrels,  their  noses,  their  lips,  their  jawes,  their 
teeth,  their  eies  and  eielids,  their  braines,  the  roofe  of  their  mouthes, 
their  toongs,  their  throtes,  their  breasts,  their  harts,  their  bellies,  their 
livers,  all  their  bowels,  and  their  stomach. 

Curssed  be  their  navels,  their  spleenes,  their  bladder.  Curssed 
be  their  thighs,  their  legs,  their  feete,  their  toes,  their  necks,  their 
shoulders.  Curssed  be  their  backs,  curssed  be  their  armes,  curssed  be 
their  elbowes,  curssed  be  their  hands,  and  their  fingers,  curssed  be 
both  the  nails  of  their  hands  and  feete  ;  curssed  be  their  ribbes  and 
their  genitals,  and  their  knees,  curssed  be  their  flesh,  curssed  be  their 
bones,  curssed  be  their  bloud,  curssed  be  the  skin  of  their  bodies, 
curssed  be  the  marrowe  in  their  bones,  curssed  be  they  from  the 
crowne  of  the  head,  to  the  sole  of  the  foote  :    and  whatsoever  is  be- 


of  Witchcraft. 


Chap.  17. 


215 


twixt  the  same,  be  it  accurssed,  that  is  to  saie,  their  five  senses  ;  to 
wit,  their  seeing,  their  hearing,  their  smelling,  their  tasting,  and  their 
feeling.  Curssed  be  they  in  the  holie  crosse,  in  the  passion  of  Christ, 
with  his  five  wounds,  with  the  efiusi/on  of  his  bloud,  and  by  the  milke 
of  the  virgine  Marie.  I  conjure  thee  Lucifer.,  with  all  thy  soldiers,  by 
the  *father,  the  son,  and  the  Holie-ghost,  with  the  humanitie  and 
nativitie  of  Christ,  with  the  vertue  of  all  saints,  that  thou  rest  not  day 
nor  night,  till  thou  bringest  them  to  destruction,  either  by  drowning 
or  hanging,  or  that  they  be  devoured  by  wild  beasts,  or  burnt,  or 
slaine  by  their  enimies,  or  hated  of  all  men  living.  And  as  our  Lord 
hath  given  authoritie  to  Peter  the  apostle,  and  his  successors,  whose 
place  we  occupie,  and  to  us  (though  unworthie)  that  whatsoever  we 
bind  on  earth,  shall  be  bound  in  heaven,  and  whatsoever  we  loose  on 
earth,  shall  be  loosed  in  heaven  :  so  we  accordinglie,  if  they  will  not 
amend,  doo  shut  from  them  the  gates  of  heaven,  and  denie  unto  them 
christian  buriall,  so  as  they  shall  be  buried  in  asses  leaze.  Further- 
more, curssed  be  the  ground  wherein  they  are  buried,  let  them  be 
confounded  in  the  last  daie  of  judgement,  let  them  have  no  con- 
versation among  christians,  nor  be/houseled*  at  the  houre  of  death  ; 
let  them  be  made  as  dust  before  the  face  of  the  wind  :  and  as  Lucifer 
was  expelled  out  of  heaven,  and  Adam  and  Eve  out  of  paradise  ;  so 
let  them  be  expelled  from  the  daie  light.  Also  let  them  be  joined  with 
those,  to  whome  the  Lord  saith  at  the  judgement  ;  Go  ye  curssed  into 
everlasting  fier,  which  is  prepared  for  the  divell  and  his  angels,  where 
the  worme  shall  not  die,  nor  the  fier  be  quenched.  And  as  the  candle, 
which  is  throwne  out  of  my  hand  here,  is  put  out  :  so  let  their  works 
and  their  soule  be  quenched  in  the  stench  of  hell  fier,  except  they 
restore  that  which  they  have  stolne,  by  such  a  daie  :  and  let  everie 
one  saie.  Amen.  After  this  must  be  soong  *Ln  media  vita  in  tnorfe 
sum  us,  &^c. 

This  terrible  cursse  with  bell,  booke,  and  candell  added  thereunto, 
must  needs  worke  woonders  :  howbeit  among  theeves  it  is  not  much 
weighed,  among  wise  and  true  men  it  is  not  well  liked,  to  them  that 
are  robbed  it  bringeth  small  releefe  :  the  preests  stomach  may  well 
be  eased,  but  the  goods  stolne  will  never  the  sooner  be  restored. 
Hereby  is  bewraied  both  the  malice  and  follie  of  popish  doctrine, 
whose  uncharitable  impietie  is  so  impudentlie  published,  and  in  such 
order  uttered,  as  everie  sentence  (if  oportunitie  served)  might  be 
prooved  both  hereticall  and  diabolicall.  But  I  will  answer  this  cruell 
cursse  with  another  cursse  farre  more  mild  and  civill,  performed  by 
as  honest  a  man  (I  dare  saie)  as  he  that  made  the  other,  whereof 
mention  was  latelie  made. 

So  it  was,  that  a  certeine  sir  Jo/m,*  with  some  of  his  companie,  once 


191. 


**Thus  they 
make  the 
holie  trini- 
tie  to  beare 
a  part   in 
their  exor- 
cisnie,  or 
else  it  is  no 
bargain  e. 


26s. 

[*be-houseIecl 
text.] 


»  That  is,  In 
the  midst  of 
life  we  are 
in  deith, 
&c. 


[*  i.e.  a  priest.] 


2l6 


12.  Booke. 


The  discoverie 


[»  Rom.] 

A  cursse 
for  theft. 


went  abroad  a  jetting,  and  in  a  moone  light  evening  robbed  a  millers 
weire,  and  stole  all  his  eeles.  The  poore  miller  made  his  mone  to  sir 
John  himselfe,  who  willed  him  to  be  quiet  ;  for  he  would  so  cursse 
the  theefe,  and  all  his  confederates,  with  bell,  booke,  and  candell, 
that  they  should  have  small  joy  of  their  fish.  And  therefore  the  next 
sundaie,  s\r  John  got  him  to  the  pulpit,  with  his  surplisse  on  his  backe, 
and  his  stole  about  his  necke,  and  pronounced  these  words  following 
in  the  audience  of  the  people. 

All yoit  that  have  siohie  the  millers  eeles^ 

Laiidate  Doniijuun  de  cadis, 
And  all  they  that  have  consented  thereto,* j 
192.  Benedicamtis  Domino.] 

266.    Lo  (saith  he)  there  is  sauce  for  your  eeles  my  maisters. 

\  Another  inchanttnent. 

CErteine  preests  use  the  hundred  and  eight  psalme  as  an  in- 
chantment  or  charme,  or  at  the  leastwise  saieng,  that  against 
whome  soever  they  pronounce  it,  they  cannot  live  one  whole  yeere  at 
the  uttermost. 


[*  =  seekers] 


Preserva- 
tives from 
witchcraft 
a  cording 
to  M.  Mai. 
L.Vairus 
&  otners. 


[«  Rom.] 


The    xviii    Chapter. 

^  A  charme  or  experiment  to  fitid  out  a  witch. 

N'  die  domi?iico  sotularia  juvetuan  axiaigia  seu  pingiiedine 

porci,  ut  moris  est,  pro  restaiiratione  Jieri  perii7ig7i7it  : 

and  when  she  is  once  come  into  the  church,  the  witch 

can  never  get  out,  untill  the  *seachers  for  hir  give  hir 

expresse  leave  to  depart. 

But  now  it  is  necessarie  to  shew  you  how  to  prevent  and  cure  all 
mischeefes  wrought  by  these  charmes  &  witchcrafts,  according  to  the 
opinion  of  M.  Mai.  and  others.  One  principall  waie  is  to  naile  a 
horsse  shoo  at  the  inside  of  the  outmost  threshhold  of  your  house,  and 
so  you  shall  be  sure  no  witch  shall  have  power  to  enter  thereinto. 
And  if  you  marke  it,  you  shall  find  that  rule  observed  in  manie 
countrie  houses.  -Jit-  Otherwise  :  Item  the  triumphant  title  to  be  written 
crossewise,  in  everie  corner  of  the  house,  thus  :  Jesus  ^  Nazarejiits 
>^rex^Judcio?'um  ►{<.  Memorandum*  you  may  joine  heerewithall,  the 
name  of  the  virgine  Marie,  or  of  the  foure  evangelists,  or  Verbiim  caro 
Jactum  est.  ik  Otherwise  :  Item  in  some  countries  they  naile  a 
woolves  head  on  the  doore.     -5>  Otherwise  :  Item  they  hang  Scilla 


of  Witchcraft. 


Chap    i8. 


21  7 


(which  is  either  a  loote,  or  rather  in  this  place  garhke)  in  the  roofe 
of  the  house,  for  to  keepe  awaie  witches  and  spirits  :  and  so  they  doo 
Alicium  also.  <:- Otherwise  :  Item  perfume  made  of  the  gall  of  a 
blake  dog,  and  his  bloud  besmeered  on  the  posts  and  walles  of  the 
house,  driveth  out  of  the  doores  both  devils  and  witches,  ^j:-  Other- 
wise :  The  house/  where  Herba  betonica  is  sowne,  is  free  from  all 
mischeefes.  ■iis-  Otherwise  :  It  is  not  unknowne  that  the  Romish 
church  allowed  and  used  the  smoke  of  sulphur,  to  drive  spirits  out  of 
their  houses  ;  as  they  did  frankincense  and  water  hallowed.  •^,^  Other- 
wise :  Apuleiiis  saith,  that  Mercurie  gave  to  Ulysses,  when  he  came 
neere  to  the  inchantresse  Circe,  an  hearbe  called  Verbasctem,  which  in 
English  is  called  Pullein,  or  Tapsus  barhahis,  or  Longwoort;  and 
that  preserved  him  from  the  inchantments.  -:;:-  Otherwise  :  Item 
Plinie  and  Homer  both  doo  sale,  that  the  herbe  called  Molie  is  an 
excellent  herbe  against  inchantments  ;  and  saie[,]  all  that  thereby 
Ulysses  escaped  Circes  hir  sorceries,  and  inchantments.  -:>  Other- 
wise also  diverse  waies  they  went  to  worke  in  this  case,  and 
some  used  this  defensative,  some  that  preservative  against  incan- 
tations. 

And  heerein  you  shall  see,  not  onelie  how  the  religion  of  papists,  and 
infidels  agree  ;  but  also  how  their  ceremonies  and  their  opinions  are 
all  one  concerning  witches  and  spirits. 


26j. 


For  thus  luriteth  Ovid  touching  that  matter  :* 

Terque  senem  Jiamma,  ter  aqtta,  ter  sulphure  lustrat . 
She  ptirijies  until  fier  thrise 

old  horie  headed  Aeson,l 
With  water  thrise,  and  sulphur  thrise, 
as  she  thought  meet  in  reason. 

A^aine,  the  same  Ovid  comineth  in  as  before  :  * 

Adveniat,  qucB  liistret  anus,  lecti'imque  locumque^ 
Deferat  &^  tremula  sitlphur  &^  ova  mariu. 

Let  some  old  woman  JiitJier  come., 
and  purge  both  bed  and  place, 

And  bring  in  trembling  hand  new  egs 
and  sulpJtur  in  like  case. 


[ -  //«/.] 

Ovid  de  Me- 
dea. 

Etiglished  by 
Abraham 
Fleming. 

193. 


By  Ab.  Fle- 
ming. 


A  nd  Virgil  also  harpeth  upon  the  like  string  :  ** 
baccare  frontem 


Cingite,  ne  vati  noceat  mala  lingua  futuro  .•/ 


Virg.  in  Bu- 
colicii. 


F  F 


2l8 


Booke. 


The  discoverie 


Englished  by  268. 

Abraham 

Fleming. 


[•  ?of  or  in.l 


Olaus  Goth, 
lib.  de  gentib. 
Scptentriotia- 
lib.  3.  cap.  8. 


*  A  witches 
conjuration 
to  make 
haile  cease 
and  be  dis- 
solved. 


26g. 


194. 


[*  Rom.] 

L.  Vair 
fascin. 


lib.  de 
:.  cap. 


Of  berrie  beartjii^  baccar  bowze  \boughs\ 

a  wreath  or  garland  knit, 
And  round  about  his  head  and  browze 

see  decent  lie  it  sit ; 
That  of  an  evill  talking  tung 

Our  future  poet  be  not  stung. 

Furthermore,  was  it  not  in  times  of  tempests  the  papists  use,  *or 
superstition,  to  ring  their  belles  against  divels  ;  trusting  rather  to 
the  tonging  of  their  belles,  than  to  their  owne  crie  unto  God  with 
fasting  and  praier,  assigned  by  him  in  all  adversities  and  dangers : 
according  to  the  order  of  the  Thracian  preests,  which  would  rore  and 
crie,  with  all  the  noise  they  could  make,  in  those  tempests.  Olaus 
Gothus  saith,  that  his  countriemen  would  shoot  in  the  aire,  to  assist 
their  gods,  whome  they  thought  to  be  then  togither  by  the  eares  with 
others,  and  had  consecrated  arrowes,  called  Sagittcs  foviales,  even  as 
our  papists  had.  Also  in  steed  of  belles,  they  had  great  hammers, 
called  Afallei  Joviales,  to  make  a  noise  in  time  of  thunder.  In  some 
countries  they  runne  out  of  the  doores  in  time  of  tempest,  blessing 
themselves  with  a  cheese,  whereupon  there  was  a  crosse  made  with 
a  ropes  end  upon  ascension  daie.  Also  three  hailestones  to  be 
throwne  into  the  fier  in  a  tempest,  and  thereupon  to  be  said  three 
Pater  nosters,  and  three  Aves,  S.  Johns  gospell,  and  in  fine  fttgiat 
tempestas,  is  a  present  remedie.  Item,  to  hang  an  eg  laid  on  ascen- 
sion daie  in  the  roofe  of  the  house,  preserveth  the  same  from  all 
hurts.  *Item,  I  conjure  you  haile  and  wind  by  the  five  wounds  of 
Christ,  by  the  three  nailes  which  pearsed  his  hands  and  his  feete, 
and  by  the  foure  evangelists,  Mattheiv,  Afarke,  Luke,  andjohri,  that 
thou  come  downe  dissolved  into  water.  Item,  it  hath  beene  a  usuall 
matter,  to  carrie  out  in  tempests  the  sacraments  and  relikes,  &c. 
Item,  against  stormes,  and  mania  dumme  creatures,  the  popish 
church  useth  excommunication  as  a  principal!  charme.  And  now  to 
be  delivered  from  witches  themselves,  they  hang  in  their  entries  an 
hearbe  called  pentaphyllon,  cinquefole,  also  an  olive  branch,  also 
frankincense,  myrrh,  valerian,  verven,  palme,  antirchmon,  &c  :  also 
haythorne,  otherwise  white[t]horne  gathered  on  Male  daie  :  also  the 
smoke  of  a  lappoints  fethers  driveth  spirits/  awaie.  There  be 
innumerable  popish  exorcismes,  and  conjurations  for  hearbs  and 
other  things,  to  be  thereby  made  wholsome  both  for  the  bodies  and 
soules  of  men  and  beasts,  and  also  for/  contagion  of  weather. 
Memorandum,^  that  at  the  gathering  of  these  magicall  herbs,  the 
Credo  is  necessarie  to  be  said,  as  Vairus  afifirmeth  ;  and  also  the 
Pater  noster,  for  that  is  not  superstitious.     Also  Sprenger  saith,  that 


of  Witchcraft.  chap.  is.  219 

to  throw  up  a  blacke  chicken  in  the  aire,  will  make  all  tempests  to    ^«'-  MaUf. 

:,,  -iiiir  IT/-  1  1  t<^*'-   2-  QUCP.   I. 

cease  :  so  it  be  done  with  the  hand  of  a  witch.     If  a  soule  wander   cap.  15. 
in  the  likenesse  of  a  man  or  woman  by  night,  molesting  men,  with    Note  that 
bewailing  their  torments  in  purgatorie,  by  reason  of  tithes  forgotten,   y""  ''^^ 
&c  :  and  neither  masses  nor  conjurations  can  helpe  ;  the  exorcist  in    nie  spirit 
his  ceremoniall  apparell  must  go  to  the  toome  of  that  bodie,  and    bj^dEae, 
spurne  thereat,  with  his  foote,  saieng  ;   Vade  ad geJietuiatn,  Get  thee   '^""'^  ^°'^ 
packing  to  hell  :  and  by  and  by  the  soule  goeth  thither,  and  there 
remaineth  for  ever,     -^s-  Otherwise  :  There  be  masses  of  purpose  for 
this  matter,  to  unbewitch  the  bewitched.     -:>  Otherwise  :  You  must 
spet  into  the  pissepot,  where  you  have  made  water,     ■*i^  Otherwise  : 
Spet  into  the  shoo  of  your  right  foote,  before  you  put  it  on  :  and  that 
Vairus  saith   is  good  and  holsome  to  doo,  before  you  go  into  anie 
dangerous  place.      4^  Otherwise  :    That    neither   hunters    nor   their 
dogs  male  be  bewitched,  they  cleave  an  oken  branch,  and  both  they 
and  their  dogs  passe  over  it.     ^c-   Otherwise:  S.   Augustine  saith,   Aug.deci- 
that  to  pacifie  the  god  Liber.,  whereby  women  might  have  fruite  of  ^y,  cap!  12. 
the  seeds  they  sowe,  and  that  their  gardens  and  feelds  should  not  be 
bewitched  ;  some  cheefe  grave  matrone  used  to  put  a  crowne  upon 
his  genitall  member,  and  that  must  be  publikelie  done. 


To  spoile  a  theefe.,  a  witch.,  or  anie  other  eniinie,  and  to  be  deliv- 
ered from  the  evill. 

UPon  the  Sabboth  daie  before  sunrising,  cut  a  hazell  wand, 
saieng  :  I  cut  thee  O  bough  of  this  summers  growth,  in  the 
name  of  him  whome  I  meane  to  beate  or  maime.  Then  cover  the 
table,  and  sale  ^  hi  nomine  patris  4*  &^  filii  ^  <S^  spiritus  sancti  ^ 
ter.  And  striking  thereon  sale  as  foUoweth  (english  it  he  that  can) 
Drochs  myroch,  esetiaroth,  ^  beiu  ►{<  baroch  ^  ass  ►{<  maaroth  *I< : 
and  then  saie  ;  Holie  trinitie  punish  him  that  hath/  wrought  this  2^0. 
mischiefe,  &  take  it  away  by  thy  great  justice,  Esoti  ►{*  elio7i  ►{<  emaris^ 
ales,  age  ;  and  strike  the  carpet  with  your  wand. 


^  A  notable  charme  or  medicine  to  pull  out  an  arrowhead,  or 
anie  stich  thing  that  sticketh  in  the  flesh  or  bones,  and  can- 
not otherwise  be  had  out. 

SAie  three  severall  times  kneeling  ;  Oremus,  prcEceptis  salutaribus 
moniti.  Pater  noster,  ave  Maria.     Then  make  a  crosse  saieng  : 
The  Hebrew  knight  strake  our  Lord  Jesu  Christ,  and  I  beseech  thee,    The  H?- 


220 


12.  Booke. 


The  discoverie 


brue  knight 
was  cano- 
nized a 
saint  to  wit, 
S.  Longinus. 


O  Lord  Jesu  Christ  ►J*  by  the  same  iron,  speare,  bloud  and  water, 
to  pull  out  this  iron  :  In  nomine  patris  4*  ^  filii  *^  ^  spiritus 
sancti  ►f* 


^  Charmes  against  a  quotidian  a^tee. 

Cut  an  apple  in  three  peeces,  and  write  upon  the  one  ;  The  father 
is  uncreated  :  upon  the  other  ;  The  father  is  incomprehensible: 
upon  the  third  ;  The  father  is  eternall.  -:>  Otherwise  :  Write  upon 
a  massecake  cut  in  three  peeces  ;  O  ague  to  be  worshipped  :  on  the 
second  ;  O  sicknesse  to  be  ascribed  to  health  and  joies  :  on  the  third  ; 
Pax  ^  tnax  ^  fax  ►f"  and  let  it  be  eaten  fasting.  -:^  Otherwise  : 
Paint  upon  three  like  peeces  of  a  massecake,  Pater  pax  ►!<  Adonai 
^  Jilius  vita  ►{<  sabbaoth  ^  spiritus  sanctus  ^  Tetragrammaton  ^ 
and  eate  it,  as  is  afore  said./ 


A  crossed 
appension, 
with  other 
appensions. 


J 


196  ^  For  all  maner  of  agues  interinittajit. 

Oine  two  little  stickes  togither  in  the  middest,  being  of  one 
length,  and  hang  it  about  your  necke  in  the  forme  of  a  crosse. 
4}e  Otherwise :  For  this  disease  the  Turkes  put  within  their  doublet 
a  ball  of  wood,  with  an  other  peece  of  wood,  and  strike  the  same, 
speaking  certeine  frivolous  words.  ^^  Otherwise  :  Certeine  monks 
hanged  scrolles  about  the  necks  of  such  as  were  sicke,  willing  them 
to  saie  certeine  praiers  at  each  fit,  and  at  the  third  fit  to  hope  well  : 
and  made  them  beleeve  that  they  should  thereby  receive  cure. 


For  bodie 
and  soule. 


z-ji. 


S.  Barnard 
overmat- 
cheth  the 
divell  for 
all  his  sub- 
tiltie. 


Periapts,  characters,  Sr'c :  for  agues,  ajid  to  cure  all  diseases, 
and  to  deliver  from  all  evill. 

THe  first  chapter  of  S.  foJins  gospell  in  small  letters  consecrated 
at  a  masse,  and  hanged  about  ones  necke,  is  an  in/comparable 
amulet  or  tablet,  which  delivereth  from  all  witchcrafts  and  divelish 
practises.  But  me  thinkes,  if  one  should  hang  a  whole  testament,  or 
rather  a  bible,  he  might  beguile  the  divell  terribhe.  For  indeed  so 
would  S.  Barnard  have  done,  whom  the  divell  told,  that  he  could 
shew  him  seven  verses  in  the  psalter,  which  being  dailie  repeated, 
would  of  themselves  bring  anie  man  to  heaven,  and  preserve  him 
from  hell.  But  when  S.  Barnard  deswed  the  divell  to  tell  him  which 
they  were,  he  refused,  saieng,  he  might  then  thinke  him  a  foole  so  to 
prejudice  himselfe.  Well  (quoth  S.  Bariiard)  I  will  doo  well  enough 
for  that,  for  I  will  dailie  saie  over  the  whole  psalter.  The  divell 
hearing  him  saie  so,  told  him  which  were  the  verses,  least  in  reading 


of  WitcJicraft. 


Chap.  1 3. 


221 


over  the  whole  psalter  dailie,  he  should  merit  too  much  for  others. 
But  if  the  hanging  of  S.  Johns  gospell  about  the  necke  be  so  bene- 
ficiall  ;  how  if  one  should  cate  up  the  same  ? 


\  More  charmes  for  agues. 

TAke  the  partie  by  the  hand,  and  sale  ;  Aequi  facilis  sit  tibi  hcec 
febris,  atque  Marice  virgini  Christi  partus.  -$-  Otherwise  : 
Wash  with  the  partie,  and  privilie  saie  this  psalme,  Exaltabo  te  Deus 
vieus,  rex.,  &^c.  ^  Otherwise  :  Weare  about  your  necke,  a  peece  of 
a  naile  taken  from  a  crosse,  and  wrapped  in  wooll.  -:1:-  Otherwise  : 
Drinke  wine,  wherein  a  sworde  hath  beene  drowned  that  hath  cut  off 
ones  head.  -:!:-  Otherwise  :  Take  three  consecrated  massecakes,  and 
write  upon  the  first  :  Quails  est  pater  tails  est  vita  :  on  the  second  ; 
Quails  est  Jilltes,  tails  est  sanctus  :  on  the  third  ;  Quails  est  splrltus 
tale  est  remedluiu.  Then  give  them  to  the  sicke  man,  enjoining  him  P.-etious 
to  eate  none  other  thing  that  dale  wherein  he  eateth  anie  of  them, 
nor  yet  drinke  :  and  let  him  saie  fifteene  Pater  nosters,  and  as  manie 
Aves,  in  the  honour  and  praise  of  the  Trinitie.  4fr  Otherwise  :  Lead 
the  sicke  man  on  a  fridaie  before  sunne  rising  towards  the  east,  and 
let  him  hold  up  his  hands  towards  the  sunne,  and  saie  :  This  is  the 
daie,  wherein  the  Lord  God  came  to  the  crosse.  But  as  the  crosse 
shall  never  more  come  to  him  :  so  let  never  the  hot  or  cold  fit  of  this 
ague  come  anie  more  unto  this  man,  /;/  notnine  patrls  ►f*  &r'Jl*itlu\ 
dr'  splrltus  ►J"  sancti^.  Then  saie  seven  and  twentie  Pater  nosters y 
and  as  manie  Aves.,  and  use  this  three  dales  togither.     -j;:-  Otherwise:/ 


restonties." 

[*?  restorati[v]es] 


Fe'cana,  cagdti,  daphnes,  gebdre,  geddco, 

Gebali  slant,  sednon  slant  phebas,  hecas,^  6^  hedas. 


This  is  too 
mysticall 

Everie  one  of  these  words  must  be  written  upon  a  peece  of  bread,    gHshed 
and/  be  given  in  order  one  daie  after  another  to  the  sicke  bodie,  and   '';^°'^  ^°^^-  ^^*'* 
so  must  he  be  cured.     This  saith  Nicholas  Heminglus  he  chanced  to   i,ec  as^ ' 
read  in  the  schooles  in  jest ;  so  as  one  noting  the  words,  practised 
the  medicine  in  earnest  ;  and  was  not  onelie  cured  himselfe,  but  also 
cured  manie  others  thereby.     And  therefore  he  concludeth,  that  this 
is  a  kind  of  a  miraculous  cure,  wrought  by  the  illusion  of  the  divell  : 
whereas  in  truth,  it  will  fall  out  most  commonlie,  that  a  tertian  ague 
will  not  hold  anie  man  longer  than  so,  though  no  medicine  be  given,    FerneHus. 
nor  anie  words  spoken.      4jt-  Otherwise  :  This  word,  Abra  cadabra 
written  on  a  paper,  with  a  certeine  figure  joined  therewith,  and  hanged 
about  ones  necke,  helpeth  the  ague.     -;;:-  Otherwise  :  Let  the  urine  of 
the  sicke  bodie  made  earlie  in  the  morning,  be  softlie  heated  nine 
daies    togither    continuallie,    untill    all    be    consumed    into   vapor. 


222 


I  J.  Booke. 


The  discoverie 


Notable 
follies  of 
the  Spa- 
niards & 
Italians. 


213- 


•^l^  Otherwise  :  A  crosse  made  of  two  litle  twigs  joined  togither, 
wherewith  when  the  partie  is  touched,  he  will  be  whole  ;  speciallie  if 
he  weare  it  about  his  necke.  -^  Otherwise  :  Take  a  like  quantitie  of 
water  out  of  three  ponds  of  equall  bignesse,  and  tast  thereof  in  a  new 
earthen  vessell,  and  drinke  of  it  when  the  fit  commeth. 

In  the  yeare  of  our  lord  1568.  the  Spaniards  and  Italians  received 
from  the  pope,  this  incantation  following  ;  whereby  they  were  pro- 
mised both  remission  of  sinnes,  and  good  successe  in  their  warres 
in  the  lowe  countries.  Which  whether  it  be  not  as  prophane  and 
impious,  as  anie  witches  charme,  I  report  me  to  the  indifferent 
reader.  ►{<  Criicem  pro  nobis  subiit  ^  &^  stans  in  ilia  sitiit  4*  Jesus 
sacratis  manibus,  clavis  ferreis,  pedibtis  perfossis,  Jesus,  Jesus, 
Jesus :  Yiomine  libera  nos  ab  hoc  malo,  &^  ab  hac  peste :  then  three 
Pater  nosters,  and  three  ave  Maries.  Also  the  same  yeere  their 
ensignes  were  by  the  authoritie  aforesaid  conjured  with  certeine 
ceremonies,  &  consecrated  against  their  enimies.  And  if  you  read 
the  histories  of  these  warres,  you  maie  see  what  victorie  they  gained 
hereby.  Item,  they  baptised  their  cheefe  standard,  and  gave  it  to 
name  S.  Margaret,  who  overthrew  the  divell.  And  bicause  you 
shall  under/stand  the  mysterie  hereof,  I  have  the  rather  set  it  downe 
elsewhere,  being  indeed  worth  the  reading. 


He  must 
answer  by 
none  o- 
ther,  for 
she  per- 
haps hath 
the  curing 
thereof  by 
patent. 


197. 


^  For  a  bloudie  Jlitx,  or  rather  an  issue  oj  bloud. 

TAke  a  cup  of  cold  water,  and  let  fall  thereinto  three  drops 
of  the  same  bloud,  and  betweene  each  drop  saie  a  Pater 
noster,  and  an  Ave,  then  drinke  to  the  patient,  and  saie  ;  Who 
shall  helpe  you  ?  The  patient  must  answer  S.  Marie.  Then  saie 
you  ;  S.  Marie  stop  the  issue  of  bloud.  -:|;-  Otherwise :  Write  upon 
the  patients  forhead  with  the  same  bloud  ;  Consummattwt  est. 
-:|;-  Otherwise  :  Saie  to  the  patient  ;  Sanguis  mane  in  te,  sicut  Jecit 
Christus  in  sej  Sanguis  mane  in  tua  vena,  sicut  Christus  in  stiaposna  j 
Sanguis  mane  Jixtis,  sicut  Christus  quando  Juit  crucijixus :  ter. 
•jIj-  Otherwise,  as  followeth. 

In  the  blotid  oJ  Adam  death  was  taken  »J< 

In  the  bloud  oJ  Christ  it  was  all  to  shaken  *^ 

And  by  the  same  bloud  I  doo  thee  charge. 

That  thou  doo  runne  no  longer  at  large.         4jr  Otherwise. 

Christ  was  borne  at  Bethele7n,  and  suffered  at  Jerusalem,  where 
his  bloud  was  troubled.  I  command  thee  by  the  vertue  of  God, 
and  through   the  helpe  of  all  saincts,  to  staie  even  as  Jordan  did, 


of  Witchcraft.  chap.  is.  223 

when  John  baptised   Christ  Jesus  ;  In  nomine  patris  ^  &'filii^  &^ 

spiritus  \sancti  ►{<     -s>  Otherwise  :    Put  thy  nameles   finger  in  the 

wound,  and  make  therwith  three  crosses  upon  the  wound,  and  saie 

five  Pater  7tosters,  five  Aves,  and  one  Credo,  in  the  honour  of  the  five 

wounds.     ■<>   Otherwise  :    Touch  that  part  and  saie,  De  latere  ejus   sce  j.  iFier. 

exivit  sanguis  &^  aqua.    4^-  Otherwise  :  Jn  nomine  patris  ►J*  &^Jilii  ►!<    ^"^'  "'  ""^' 

(&-»  spiritus  sancti  ►{<  b^c.     Chimrat,  chara,  sarite,  cojifirvia,  consona, 

Imohalite.     -:>  Otherwise  :  Scpa  ^  sepaga  ^  sepagoga  ^  sta  sanguis 

in  notnine  patris  ^  podendii^  &^  filii  ^  podera  ^  &^  spiritus  sancti 

y^  pandorica  >^  pax  tecum,  Ameji. 

*\  Cures  coftimensed  and  finished  by  witchcraft. 

THere  was  a  jollie  fellovve  that  tooke  upon  him  to  be  a  notable 
surgion,  in  the  dutchie  oi  Mentz,  1567.  to  whom  there  resorted 
a  Gentleman  that  had  beene  vexed  with  sicknesse,  named/  Elibert,  zy^. 
having  a  kerchiefe  on  his  head,  according  to  the  guise  of  sicke  folke. 
But  the  surgion  made  him  pull  off  his  kerchiefe,  and  willed  him  to 
drinke  with  him  freelie.  The  sickeman  said  he  durst  not ;  for  he  was 
forbidden  by  physicke  so  to  doo.  Tush  (said  this  cunning  man)  they 
know  not  your  disease  :  be  ruled  by  me,  and  take  in  your  drinke 
lustilie.  For  he  thought  that  when  he  was  well  tippled,  he  might  the 
more  easilie  beguile  him  in  his  bargaine,  and  make  his  reward  the 
greater,  which  he  was  to  receive  in  part  aforehand.  When  they  had 
well  droonke,  he  called  the  sicke  man  aside,  and  told  him  the  great- 
nes  and  danger  of  his  disease,  and  how  that  it  grew  by  meanes  of 
witchcraft,  and  that  it  would  be  universallie  spread  in  his  house,  and 
among  all  his  cattell,  if  it  were  not  prevented  :  and  impudentlie  per- 
suaded the  sicke  man  to  receive  cure  of  him.  And  after  bargaine  The  surgi- 
made,  he  demanded  of  the  sicke  man,  whether  he  had  not  anie  at  m"osnmpu- 
home,  whom  he   might  assuredlie  trust.     The  sicke  man  answered,   denti'^set- 

teth  his 

that  he  had  a  daughter  and  a  servant.  The  cousener  asked  how  old  knavene 
his  daughter  was  ?  The  patient  said,  twentie.  Well  (said  the  ^^'^"'^  ' 
cousener)  that  is  fit  for  our  turne.  Then  he  made  the  mother  and  father 
to  kneele  on  their  knees  to  their  daughter,  and  to  desire  hir  in  all 
things  to  obey  the  physician,  and  that  she  would  doo  in  everie  thing 
as  he  commanded  hir  ;  otherwise  hir  father  could  not  be  restored  to 
his  health.  In  which  respect  hir  parents  humblie  besought  hir  on 
their  knees  so  to  doo.  Then  he  assigned  hir  to  bring  him  into  his 
lodging  hir  fathers  haire,  and  hir  mothers,  and  of  all  those  which  he 
kept  in  his  house,  as  well  of  men  and  women,  as  also  of  his  cattell. 
When  she  came  therewith  unto  him,  according  to  the  match  made, 
and  hir  parents  commandement,  he  lead  hir  downe  into  a  lowe  parlor, 


224 


The  discoverie 


A  preten- 
ded conju- 
ration. 


275- 


Ad  vada 

tot  vadit 
uma  quod 
ipsa  cadit. 


where  having  made  a  long  speech,  he  opened  a  booke  that  laie  on  the 
boord,  and  laieth  thereon  two  knives  acrosse,  with  much  circumstance 
of  words.  Then  conjureth  he,  and  maketh  strange  characters,  and  at 
length  he  maketh  a  circle  on  the  ground,  whei-ein  he  causeth  hir  to 
sticke  one  of  those  conjured  knives  ;  and  after  manie  more  strange 
words,  he  maketh  hir  sticke  the  other  knife  beside  it.  Then  fell  downe 
the  maid  in  a  swoone  for  feare ;  so  as  he  was  faine  to  frote  hir  and  put 
a  sop  into  hir  mouth,  after  the  receipt  whereof  she  was  sore  troubled 
and  amazed.  Then  he  made  hir  brests  to  be  uncovered,  so  as  when/ 
198-  they  were  bare,  he  dal/Iied  with  them,  diverslie  and  long  together. 
Then  he  made  hir  lie  right  upward,  all  uncovered  and  bare  belowe 
hir  pappes.  Wherein  the  maid  being  loth  to  obeie  him,  resisted,  and 
in  shame  forbad  that  villanie.  Then  said  the  knave  ;  Your  fathers 
destruction  is  at  hand  :  for  except  you  will  be  ruled,  he  and  all  his 
familie  shall  susteine  greater  greefe  and  inconvenience,  than  is  yet 
happened  unto  him.  And  no  remedie,  except  you  will  seeke  his 
utter  overthrowe,  I  must  have  carnall  copulation  with  you,  and  there- 
withall  fell  into  hir  bosome,  and  overthrew  hir  and  hir  virginitie.  So 
did  he  the  second  daie,  and  attempted  the  like  on  the  third  daie. 
But  he  failed  then  of  his  purpose,  as  the  wench  confessed  after- 
wards. In  the  meane  time  he  ministred  so  cruell  medicines  to  the 
sicke  man,  that  through  the  torments  therof  he  feared  present  death, 
and  was  faine  to  keepe  his  bed,  whereas  he  walked  about  before 
verie  well  and  lustilie.  The  patient  in  his  torments  calleth  unto 
him  for  remedie,  who  being  slacke  and  negligent  in  that  behalfe, 
made  roome  for  the  daughter  to  accompanie  hir  father,  who  asked 
hir  what  she  thought  of  the  cure,  and  what  hope  she  had  of  his 
recoverie.  Who  with  teares  remained  silent,  as  being  oppressed 
with  greefe  ;  till  at  the  last  in  abundance  of  sorrowe  she  uttered  the 
whole  matter  to  hir  father.  This  dooth  Joliannes  Wiems  report, 
saieng,  that  it  came  unto  him  by  the  lamentable  relation  of  the 
father  himselfe.  And  this  is  here  at  this  time  for  none  other  purpose 
rehearsed,  but  that  men  may  hereby  learne  to  take  heed  of  such 
cousening  merchants,  and  knowe  what  they  be  that  take  upon  them 
to  be  so  cunning  in  witchcraft  ;  least  they  be  bewitched  :  as  maister 
Elibert  and  his  daughter  were. 


Three 
morsels, 
the  first 
charmed 
with  christs 
birth,  the 


^  Another  witchcraft  or  knaverie,  practised  by  the  same  surgion. 

THis  surgion    ministred  to  a  noble   man,  that    laie  sicke    of  an 
ague,  offering  unto  him  three  peeces  of  a  roote  to  be  eaten  at 
three  morsels  ;  saieng  to  the  first  :  I    would  Christ  had  not  beene 


of  Witchcraft. 


Chap.  1 8. 


225 


borne ;  unto  the  second  :  I  would  he  had  not  suffered  ;  unto  the 
third  :  I  would  he  had  not  risen  againe.  And  then  putting  them 
about  the  sicke  mans  necke,  said  ;  Be  of  good  cheere.  And  if  he 
lost  them,  whosoever  tooke  them  up,  should  therewithall  take  awaie/ 
his  ague.  ^  Otherwise  :  Jesus  Christ,  which  was  borne,  deliver  thee 
from  this  infirmitie  4^  Jesus  Christ  which  died  »t"  deliver  thee  from  this 
infirmitie  ^  Jesus  Christ  which  rose  againe  "i*  deliver  thee  from  this 
infirmitie.  Then  dailie  must  be  said  five  Pater  nosters,  and  five 
Aves. 


second 
with  his 
passion,  the 
third  with 
his  resur- 
rection. 


2-]6. 


^  Another  experiment  for  one  beivitched. 

ANother  such  cousening  physician  persuaded  one  which  had  a 
timpanie,  that  it  was  one  old  viper,  and  twoo  yoong  mainteined 
in  his  bellie  by  witchcraft.  But  being  watched,  so  as  he  could  not 
conveie  vipers  into  his  ordure  or  excrements,  after  his  purgations  : 
at  length  he  told  the  partie,  that  he  should  suffer  the  paines  of  child- 
birth, if  it  were  not  prevented  ;  and  therefore  he  must  put  his  hand 
into  his  breech,  and  rake  out  those  wormes  there.  But  the  mother 
of  the  sicke  partie  having  warning  hereof,  said  she  could  doo  that  hir 
selfe.  So  the  cousener  was  prevented,  and  the  partie  died  onelie  of 
a  timpanie,  and  the  knave  ran  awaie  out  of  the  countrie. 


A  couse- 
ning phy- 
sician, and 
a  foolish 
patient. 


^  Otherwise. 

"h/TOnsieur  Bodin   telleth   of  a  witch,    who   undertaking   to   cure   John.  Bodin. 
a  woman   bewitched,  caused   a  masse   to  be  soong  at  mid- 
night in    our    ladies  chap/pell.      And   when  she  had    overlien    the    199. 
sicke  partie,  and  breathed  certeine  words  upon  hir,  she  was  healed. 
Wherein  Bodin  saith,  she  followed  the  example  of  Elias  the  prophet,   Kakozelia. 
who  raised  the  Stmaniitie.     And  this  storie  must  needs  be  true  :  for 
goodman  Hardivin  Blesensis  his  host  at  the  signe  of  the  lion  told 
him  the  storie. 


*\  A  knacke  to  knowe  whether  you  be  bewitched.,  or  no,  &^c. 

IT  is  also  expedient  to  learne  how  to  know  whether  a  sicke  man 
be  bewitched  or  no  :  this   is   the  practise  thereof.     You  must 
hold  molten  lead  over  the  sicke  bodie,  and  powre  it  into  a  porrenger 
full  of  water ;  and  then,  if  there  appeare  upon   the 
lead,  anie  image,  you  may  then 
knowe  the  partie   is 
bewitched./ 

GG 


Ma!,  malcf. 
pa.  I.  qua.  17. 
Barth.  Spin, 
in  novo 
Mai.  malcf. 


226 


i2.Booke. 


The  discoverie 


277. 


The    xix.    Chapter. 


Scotus  in  4. 
distinct.  34. 
de  imperio. 


Dist.  4. 

Go/red.  in 
sicnima  sua. 


That  one  %uitchcraft  male  laTvfiillie  meete  ivith  afiotlier. 

jCOTUS,  Hostiensis,  Go/ridns,  and  all  the  old  canonists 
agree,  that  it  is  lawfull  to  take  awaie  witchcraft  by  witch- 
craft, Et  vana  vanis  contundere.  And  Scotus  saith,  It 
were  follie  to  forbeare  to  encounter  witchcraft  by  witch- 
craft ;  for  (saith  he)  there  can  be  none  inconvenience  therein ; 
bicause  the  overthrower  of  witchcraft  assenteth  not  to  the  works 
of  the  divell.  And  therefore  he  saith  further,  that  it  is  meritorious 
so  to  extinguish  and  overthrow  the  divels  workes.  As  though  he 
should  saie  ;  It  maketh  no  matter,  though  S.  Paiile  sale  ;  Non  fades 
mahan,  ut  hide  ve7iiat  bonicjii,  Thou  shalt  not  doo  evill,  that  good 
maie  come  thereof.  Htimberttis  saith,  that  witchcraft  male  be  taken 
awaie  by  that  meanes  whereby  it  was  brought.  But  Gofredus  in- 
veieth  sore  against  the  oppugners  thereof.  Pope  Nicholas  the  fift 
gave  indulgence  and  leave  to  bishop  Miraties  (who  was  so  bewitched 
in  his  privities,  that  he  could  not  use  the  gift  of  venerie)  to  seeke 
remedie  at  witches  hands.  And  this  was  the  clause  of  his  dispensa- 
tion, Ut  ex  dnobus  vialis  fiigiatiir  Jitajus,  that  of  two  evils,  the  greater 
should  be  avoided.  And  so  a  witch,  by  taking  his  doublet,  cured 
him,  and  killed  the  other  witch  :  as  the  storie  saith,  which  is  to  be 
seene  in  M.  Mai.  and  diverse  other  writers. 


*  Whereof 
looke  more 
in  a  little 
booke  set 
fooith  in 
print. 


The    XX.    Chapter. 

Who  are  privileged  from  witches,  what  bodies  are  aptest  to  be 
bewitched,  or  to  be  witches,  why  women  are  rather  witches  than 
men,  and  what  they  are. 

OW  if  you  will  know  who  and  what  persons  are  privileged 
from  witches,  you  must  understand,  that  they  be  even 
such  as  cannot  be  bewitched.  In  the  number  of  whome 
first  be  the  in/quisitors,  and  such  as  exercise  publike 
justice  upon  them.  Howbeit,*  a  justice  in  Essex,  whome  for  diverse 
respects  I  have  left  unnamed,  not  long  since  thought  he  was  be- 
witched, in  the  verie  instant  whiles  he  examined  the  witch  ;  so  as 
his  leg  was  broken  thecby,  &c  :  which  either  was  false,  or  else  this 
rule  untrue,  or  both  rather  injurious  unto  Gods  providence.     Second- 


of  Witchcraft. 


Chap.  20. 


227 


lie,  such  as  observe  dulie  the  rites  and  ceremonies  of  holie  church, 
and  worship  them  with  reverence,  through  the  sprinkHng  of  holie 
water,  and  receiving  consecrated  salt,  by  the  lawfull  use  of  candles 
hallowed  on  Candelmas  daie,  and  greene  leaves  consecrated  on 
Palme  sundaie  (which  things  they  saie  the/  church  useth  for  the 
qualifieng  of  the  divels  power)  are  preserved  from  witchcraft. 
Thirdlie,  some  are  preserved  by  their  good  angels,  which  attend  and 
wait  upon  them. 

But  I  maie  not  omit  here  the  reasons,  which  they  bring,  to  prove 
what  bodies  are  the  more  apt  and  effectuall  to  execute  the  art  of 
fascination.     And  that  is,  first  they  saie  the  force  of  celestiall  bodies, 
which   indififerentlie   communicate  their   vertues    unto    men,    beasts, 
trees,  stones,  &c.     But  this  gift  and  naturall  influence  of  fascination 
maie  be  increased  in  man,  according  to  his  affections  and  perturba- 
tions ;  as  thorough  anger,  feare,  love,  hate,  &c.     For  by  hate  (saith 
Vairies)  entereth  a  fierie  inflammation  into  the  eie  of  man,  which 
being  violentlie  sent  out  by  beams  and  streames,  &c  :  infect  and  be- 
witch those  bodies  against  whome  they  are  opposed.     And  therefore 
he  saith  (in  the  favour  of  women)  that  that  is  the  cause  why  women 
are    oftener  found   to  be  witches  than  men.     For    (saith   he)   they 
have  such  an  unbrideled  force  of  furie  and  concupiscence  naturallie, 
that  by  no  meanes  it  is  possible  for  them  to  temper  or  moderate  the 
same.     So  as  upon  everie  trifling  occasion,  they  (like  brute  beasts) 
fix  their  furious  eies  upon  the  partie  whom  they  bewitch.     Hereby 
it  commeth  to  passe,  that  whereas  women  having  a  mervellous  fickle 
nature,  what   greefe  so  ever  happeneth  unto   them,  immediatlie  all 
peaceablenes   of  mind   departeth  ;    and  they  are  so  troubled  with 
evill    humors,  that  out    go   their  venomous  exhalations,  ingendred 
thorough  their   ilfavoured   diet,  and   increased  by  meanes  of  their 
pernicious  excrements,  which  they  expell.     Women  are  also  (saith 
he)    monethlie   filled   full   of  superfluous   humors,   and    with   them/ 
the  melancholike   bloud  boileth  ;    whereof  spring  vapors,  and   are 
carried  up,  and  conveied  through  the  nosethrels  and  mouth,  &c  ;  to 
the   bewitching  of  whatsoever   it   meeteth.      For  they  belch  up  a 
certeine  breath,  wherewith  they  bewitch  whomsoever  they  list.     And 
of  all  other  women,  leane,  hollow   eied,  old,  beetlebrowed   women 
(saith  he)  are  the  most   infectious.     Marie  he  saith,  that  hot,  subtill, 
and  thin  bodies  are  most  subject  to  be  bewitched,  if  they  be  moist, 
and  all  they  generallie,  whose  veines,  pipes,  and  passages  of  their 
bodies  are  open.     And  finallie  he  saith,  that  all  beautifull   things 
whatsoever,  are  soone  subject  to  be  bewitched  ;  as  namelie  goodlie 
yoongmen,  faire  women,  such  as  are  naturallie  borne  to  be  rich,  goodlie 
beasts,  faire  horsses,  ranke  corne,  beutifuU  trees,  &c.     Yea  a  freend 


200. 


L.  Vair.  lib.  de 
fascin.  i.  c.  12. 


Much  like 
the  eiebi- 
ting  wit- 
ches, of 
whom  we 
have  els- 
where 
spoken. 


279- 


Who  are 
most  likelie 
to  bewitch, 
and  to  be 
bewitched. 


228 


13.  Booke. 


The  discoverie 


of  his  told  him,  that  he  saw  one  with  his  eie  breake  a  pretious  stone 
in  peeces.  And  all  this  he  telleth  as  soberlie,  as  though  it  were  true. 
And  if  it  were  true,  honest  women  maie  be  witches,  in  despight  of 
all  inquisitors  :  neither  can  anie  avoid  being  a  witch,  except  shea 
locke  hir  selfe  up  in  a  chamber. 


L.  Vair.  lib.  de 
fascin.  i.  ca.  5. 

280. 


*  According 
to  Ovids  sai- 
eng  of  Pro- 
tetis  &  Me- 
dea, which  he 
indeed  al- 
ledgeth 
therefore, 
Nunc  aqua, 
7uinc  ales, 
■modb  bos, 
modb  cer- 
vus  abibat. 


The    xxi.    Chapter, 

What  miracles  witchmon^ers  report  to  have  beene  done  by  witches 
words,  ^T'c :  contradictions  of  witch7nongers  a7notig  themselves, 
how  beasts  are  cured  her  by,  of  bewitched  butter,  a  char  me  against 
witches,  and  a  counter  charme,  the  effect  of  charmes  and  words 
■proved  by  L.  Vairus  to  be  woonderfull. 

IJF  I  should  go  about  to  recite  all  charmes,  I  should  take 
an  infinite  worke  in  hand.  For  the  witching  writers 
hold  opinion,  that  anie  thing  al/most  maie  be  therby 
brought  to  passe  ;  &  that  whether  the  words  of  the 
charme  be  understandable  or  not,  it  skilleth  not  :  so  the  charmer 
have  a  steddie  intention  to  bring  his  desire  about.  And  then  what 
is  it  that  cannot  be  done  by  words  1  For  L.  Vairus  saith,  that  old 
women  have  infeebled  and  killed  children  with  words,  and  have 
made  women  with  child  miscarrie  ;/  they  have  made  men  pine  awaie 
to  death,  they  have  killed  horsses,  deprived  sheepe  of  their  milke, 
*transformed  men  into  beasts,  flowne  in  the  aire,  tamed  and  staled 
wild  beasts,  driven  all  noisome  cattell  and  vermine  from  corne,  vines 
and  hearbs,  staled  serpents,  &c  :  and  all  with  words.  In  so  much 
as  he  saith,  that  with  certeine  words  spoken  in  a  bulles  eare  by  a 
witch,  the  bull  hath  fallen  downe  to  the  ground  as  dead.  Yea  some 
by  vertue  of  words  have  gone  upon  a  sharpe  sword,  and  walked  upon 
hot  glowing  coles,  without  hurt ;  with  words  (saith  he)  verie  heavie 
weights  and  burthens  have  beene  lifted  up  ;  and  with  words  wild 
horsses  and  wild  bulles  have  beene  tamed,  and  also  mad  dogs  ;  with 
words  they  have  killed  wormes,  and  other  vermine,  and  staled  all 
maner  of  bleedings  and  fluxes  :  with  words  all  the  diseases  in  mans 
bodie  are  healed,  and  wounds  cured ;  arowes  are  with  wonderfull 
strangenesse  and  cunning  plucked  out  of  mens  bones.  Yea  (saith 
he)  there  be  manie  that  can  heale  all  bitings  of  dogs,  or  stingings  of 
serpents,  or  anie  other  poison  :  and  all  with  nothing  but  words 
spoken.  And  that  which  is  most  strange,  he  saith,  that  they  can 
remedie  anie  stranger,  and  him  that  is  absent,  with  that  verie  sword 
wherewith  they  are  wounded.     Yea  and  that  which  is  beyond  all 


of  Witchcraft. 


Chap.  21, 


229 


admiration,  if  they  stroke  the  sword  upwards  with  their  fingers,  the 
partie  shall  feele  no  paine  :  whereas  if  they  drawe  their  finger 
downewards  thereupon,  the  partie  wounded  shall  feele  intollerable 
paine.  With  a  number  of  other  cures,  done  altogither  by  the  vertue 
and  force  of  words  uttered  and  spoken. 

Where,  by  the  waie,  I  male  not  omit  this  speciall  note,  given  by 
M.  Mai.  to  wit,  that  holie  water  male  not  be  sprinkled  upon  be- 
witched beasts,  but  must  be  powred  into  their  mouthes.  And  yet  he, 
and  also  Nzde7',  sale,  that  It  is  lawfuU  to  blesse  and  sanctifie  beasts, 
as  well  as  men  ;  both  by  charmes  written,  and  also  by  holie  words 
spoken.  For  (saith  Nider)  if  your  cow  be  bewitched,  three  crosses, 
three  Pater  nosters,  and  three  Aves  will  certeinlie  cure  hir  :  and 
likewise  all  other  ceremonies  ecclesiasticall.  And  this  is  a  sure 
Maxime*  that  they  which  are  delivered  from  witchcraft  by  shrift,  are 
ever  after  in  the  night  much  molested  (I  beleeve  by  their  ghostlie 
fathers.)  Also  they  loose  their  monie  out  of  their  pursses  and 
caskets  :  as  M.  Mai.  saith  he  knoweth  by  experience./  Also  one 
generall  rule  is  given  by  M.  Mai.  to  all  butter  wives,  and  dairie 
maides,  that  they  neither  give  nor  lend  anie  butter,  milke,  or  cheese, 
to  anie  witches,  which  alwaies  use  to  beg  therof,  when  they  meane 
to  worke  mischeefe  to  their  kine  or  whitmeats.  Whereas  indeed 
there  are  in  milke  three  substances  commixted ;  to  wit,  butter, 
cheese,  and  whaie  :  if  the  same  be  kept  too  long,  or  in  an  evill 
place,  or  be  sluttishlie  used,  so  as  it  be  stale  and  sower,  which  hap- 
peneth  sometimes  in  1  winter,  but  oftener  in  summer,  when  it  is  set 
over  the  fier,  the  cheese  and  butter  runneth  togither,  and  congealeth, 
so  as  it  will  rope  like  birdlime,  that  you  male  wind  it  about  a  sticke, 
and/  in  short  space  it  will  be  so  drie,  as  you  male  beate  it  to  powder. 
Which  alteration  being  strange,  is  woondered  at,  and  imputed  to 
witches.  And  herehence  sometimes  proceedeth  the  cause,  why 
butter  commeth  not,  which  when  the  countrie  people  see  that  it  com- 
meth  not,  then  get  they  out  of  the  suspected  witches  house,  a  little 
butter,  whereof  must  be  made  three  balles,  in  the  name  of  the  holie 
trinitie  ;  and  so  if  they  be  put  into  the  cherne,  the  butter  will 
presentlie  come,  and  the  witchcraft  will  cease  ;  Sic  ars  deltiditur  arte. 
But  if  you  put  a  little  sugar  or  sope  into  the  cherne,  among  the 
creame,  the  butter  will  never  come  :  which  is  plaine  witchcraft,  if  it 
be  closelie,  cleanlie,  and  privilie  handled.  There  be  twentie  severall 
waies  to  make  your  butter  come,  which  for  brevitie  I  omit  ;  as  to 
bind  your  cherne  with  a  rope,  to  thrust  thereinto  a  red  hot  spit,  &c : 
but  your  best  remedie  and  surest  waie  is,  to  looke  well  to  your  dairie 
maid  or  wife,  that  she  neither  eat  up  the  creame,  nor  sell  awaie  your 
butter. 


Mai.  Male/, 
par.  2.  guts.  2. 
cap.  7. 

Nider  in  prtr- 
ceptorio,  prce- 
cept.  I.  ca.  II. 

Nider  in  for- 
nicario. 

Mai.  Malef. 
part.  2.  cap.  8. 


281. 

A  good  de- 
vise to 
starve  up 
poore  wo- 
men. 

Mai.  Malef. 
part.  2.  qua.  i, 
cap.  7. 


198.' 


[2] 


230 


12.  Booke. 


TJie  discoverie 


A  ridi- 
culous 
charrae. 


^  A  charme  to  find  Mr  that  bewitched  your  kine. 

Put  a  paire  of  breeches  upon  the  cowes  head,  and  beate  hir  out 
of  the  pasture  with  a  good  cudgell  upon  a  fridaie,  and  she 
will  runne  right  to  the  witches  doore,  and  strike  thereat  with  hir 
homes. 


^  Another,  for  all  that  have  bewitched  anie  kind  of  cat  tell. 

WHen  anie  of  your  cattell  are  killed  with  witchcraft,  hast  you 
to  the  place  where  the  carcase  lieth,  and  traile  the  bowels  of 
282.  the  beast  unto  your  house,  and  drawe  them  not  in  at/  the  doore,  but 
under  the  threshhold  of  the  house  into  the  kitchen  ;  and  there  make 
a  fier,  and  set  over  the  same  a  grediron,  and  thereupon  laie  the 
inwards  or  bowels  ;  and  as  they  wax  hot,  so  shall  the  witches 
entrailes  be  molested  with  extreame  heate  and  paine.  But  then 
must  you  make  fast  your  doores,  least  the  witch  come  and  fetch 
awaie  a  cole  of  your  fier  :  for  then  ceaseth  hir  torments.  And  we 
have  knowne  saith  31.  Mai.  when  the  witch  could  not  come  in,  that 
the  whole  house  hath  beene  so  darkened,  and  the  aire  round  about 
the  same  so  troubled,  with  such  horrible  noise  and  earthquakes  ; 
that  except  the  doore  had  beene  opened,  we  had  thought  the  house 
would  have  fallen  on  our  heads.  Thoj/tas  Aquinas,  a  principall 
treator  herein,  alloweth  conjurations  against  the  changelings,  and  in 
diverse  other  cases  :  whereof  I  will  saie  more  in  the  word  lidoni. 


In  anie  case 
observe  the 
festivall 
time,  or 
else  you 
marre  all. 


[*  or] 


199 


[2] 


^  A  speciall  charme  to  preserve  all  cattell  from  witchcraft. 

AT  Easter  you  must  take  certeine  drops,  that  lie  uppermost  of 
the  holie  paschall  candle,  and  make  a  little  waxe  candle 
thereof :  and  upon  some  sundaie  morning  rath,  light  it,  and  hold  it, 
so  as  it  maie  drop  upon  and  betweene  the  homes  and  eares  of  the 
beast,  saieng  :  In  nomine  patris,  &^  filii,  et  duplex  j  j.*  and  burne 
the  beast  a  little  betweene  the  homes  on*  the  eares  with  the  same 
wax  :  and  that  which  is  left  thereof,  slicke  it  in  crossewise  about  the 
stable  or  stall,  or  upon  the  threshold,  or  over  the  doore,  where  the 
cattell  use  to  go  in  and  out,  and  for  all  that  yeare  your  cattell  shall 
never  be  be/witched.  4f-  Otherwise  :  facobiis  de  Chusa  Carthiisianus 
sheweth,  how  bread,  water,  and  salt  is  conjured,  and  saith,  that  if 
either  man  or  beast  receive  holie  bread  and  holie  water  nine  dales 
together,  with  three  Pater  nosiers,  and  three  Aves,  in  the  honour  of 
the  trinitie,  and  of  S.  Huberty  it  preserveth  that  man  or  beast  from 


of  Witchcraft.  chap.  22.  231 

all  diseases,  and  defendeth  them  against  all   assaults  of  witchcraft, 
of  satan,  or^of  a  mad  dog,  &c. 

Lo  this  is  their  stuffe,  mainteined  to  be  at  the  least  effectuall,  if 
not  wholsome,  by  all  papists  and  witchmongers,  and  speciallie  of 
the  last  and  proudest  writers.      But  to  proove  these  things  to  be 
effectuall,  God  knoweth  their  reasons  are  base  and  absurd.      For 
they  write  so,  as  they  take  the  matter  in  question  as  granted,/  and   283. 
by  that  meanes  go  awaie  therewith.     For  L.    Vairtis  saith  in  the   L.Vair.Ub. 
beginning  of  his  booke,  that  there  is  no  doubt  of  this  supernatural!   cap.  i. 
matter,  bicause  a  number  of  writers  agree  herein,  and  a  number  of 
stories  confirme  it,  and  manie  poets  handle  the  same  argument,  and 
in  the  twelve  tables  there  is  a  lawe  against  it,  and  bicause  the  consent 
of  the  common  people   is  fullie  with  it,   and  bicause   immoderate 
praise  is  to  be  approoved  a  kind  of  witchcraft,  and    bicause   old 
women   have  such  charmes  and   superstitious    meanes   as  preserve 
themselves  from  it,  and  bicause  they  are  mocked  that  take  awaie  the 
credit  of   such   miracles,    and   bicause   Salomon   saith  ;    Fascinatio   Sapj.  a- 
7nalignitatis  obsctirat  bona,  and  bicause  the  apostle  saith ;  O  insensati  Psai  119. 
GalatcE^  quis  vosfascinavit?    And  bicause  it  is  written.  Qui  timent 
fe,  vidcbtiiit  me.      And  finallie  he  saith,  least  you  should  seeme  to 
distrust  and  detract  anie  thing  from  the  credit  of  so  manie  grave 
men,  from  histories,  and  common  opinion  of  all  men  :  he  meaneth 
in  no  wise  to  proove  that  there  is  miraculous  working  by  witchcraft 
and  fascination  ;  and  proceedeth  so,  according  to  his  promise. 


The    xxii.    Chapter. 

Lawfull  charmes.,  or  rather  medicinable  cures  for  diseased  cattell. 
The  char  me  of  charmes.,  and  the  power  thereof 

jUTif  you  desire  to  learne  true  and  lawfull  charmes,  to   Direct  and 
cure  diseased  cattell,  even  such  as  seeme  to  have  extra-   mLnes 
ordinarie  sicknesse,  or  to  be  bewitched,  or  (as  they  sale)   "^'^"n"! 
strangelie  taken  :    looke  in    B.   Googe  his  third  booke, 
treating  of  cattell,  and  happilie  you  shall  find  some  good  medicine  or 
cure  for  them  :  or  if  you  list  to  see  more  ancient  stuffe,  read  Vegetius 
his  foure  bookes  thereupon  :  or,  if  you  be  unlearned,   seeke  some 
cunning  bullocke  leech.      If  all   this  will  not  serve,  then  set  fobs 
patience  before  your  eies.     And  never  thinke  that  a  poore  old  woman 
can  alter  supernaturallie  the  notable  course,  which  God  hath  appointed 
among  his/  creatures.     If  it  had  beene  Gods  pleasure  to  have  per-    284. 
niitted  such  a  course,  he  would  no  doubt  have  both  given  notice  in 


232 


The  discoverie 


his  word,  that  he  had  given  such  power  unto  them,  and  also  would 
have  taught  remedies  to  have  prevented  them. 

Furthermore,  if  you  will  knowe  assured  meanes,  and  infallible 
charmes,  yeelding  indeed  undoubted  remedies,  and  preventing  all 
maner  of  witchcrafts,  and  also  the  assaults  of  wicked  spirits  ;  then 
200.'^-'  despise  first  all  cou/sening  knaverie  of  priests,  witches,  and  couseners: 
and  with  true  faith  read  the  sixt  chapter  of  S.  Paule  to  the  Ephesians, 
and  foUowe  his  counsell,  which  is  ministred  unto  you  in  the  words 
following,  deserving  worthilie  to  be  called  by  the  name  insuing  : 


A  charme 
of  charmes 
taken  out 
of  the  sixt 
chapter  of 
S.  Paule 
to  the  E- 
phesians. 


The  charvie  of  charmes. 

Finallie  my  brethren,  be  strong  in  the  Lord,  and  in  the  power  of 
his  7night.  Put  on  the  whole  armotir  of  God,  that  you  may  stand 
agaitist  the  assaults  of  the  divell.  For  ive  wrestle  not  against  fesh 
and  bloud,  bttt  against  principalities  and  powers,  &=  against  worldlie 
governors  the  princes  of  the  darkenes  of  this  world,  against  spirituall 
wickednes,  which  are  in  the  high  places.  For  this  cause  take  unto 
you  the  armour  of  God,  that  you  may  be  able  to  resist  in  the  evill 
dale;  and  havitig  finished  all  thiftgs,  stand  fast.  Stand  therefore, 
and  your  loines  girded  about  with  veritie,  a7id  having  on  the  brestplate 
of  righteo7ts?ies,  Qr'c  :  as  followeth  in  that  chapter,  verses  15.  16.  17. 
18.  I  Thes.  5.  I  Pet.  5,  verse.  8.  Ephes.  i.  and  elsewhere  in  the 
holie  scripture. 

^  Otherwise. 

IF  you  be  unlearned,  and  want  the  comfort  of  freends,  repaire  to 
some  learned,  godlie,  and  discreet  preacher.  If  otherwise  need 
require,  go  to  a  learned  physician,  who  by  learning  and  experience 
knoweth  and  can  discerne  the  difference,  signes,  and  causes  of  such 
diseases,  as  faithlesse  men  and  unskilful!  physicians  impute  to 
witchcraft./  / 


283.       201.  The   xxiii.  Chapter. 

A  confutation  of  the  force  and  vertue  falselie  ascribed  to  charjnes 
and  amulets,  by  the  authorities  of  aticient  writers,  both  divines 
atid  physicians. 

Y  meaning  is  not,  that  these  words,  in  the  bare  letter,  can 

doo  anie  thing   towards   your  ease  or   comfort    in  this 

behalfe  ;    or  that  it  were  wholesome  for  your  bodie  or 

soule  to  weare  them  about  your  necke :  for  then  would 

I  wish  you  to  weare  the  whole  Bible,  which  must  needs  be  more 


of  IVitchcraft.  ciiap.  2^.  233 

cffectuall    than   anie   one   parcell   thereof.     But    I    find    not  that  the 

apostles,  or  anie   of  them   in   the  primitive  church,  either  carried  S. 

Johns  gospell,  or  anie  Agnus  Dei*  about  them,  to  the  end  they  might    [«//<?/.] 

be  preserved  from  bugges  :  neither  that  they  looked  into  the  foure 

corners  of  the  house,  or  else  in  the  roofe,  or  under  the  threshhold,  to 

find  matter  of  witchcraft,  and  so  to  burne  it,  to  be  freed  from  the 

same;  according  to  the  popish  rules.     Neither  did  they  by  such  and   Mai.  Male/. 

such  verses  or  praiers  made  unto  saints,  at  such  or  such  houres,   ^J^''p'^'  ^"'  ^' 

seeke  to  obteine  grace  :  neither  spake  they  of  anie  old  women  that 

used  such  trades.     Neither  did  Christ  at  anie  time  use  or  command 

holie  water,  or  crosses,  &c  :  to  be  used  as  terrors  against  the  divell, 

who  was  not  affraid  to  assault  himselfe,  when  he  was  on  earth.     And 

therefore  a  verie  vaine  thing  it  is  to  thinke  that  he  feareth  these 

trifles,    or   anie   externall    matter.      Let    us   then   cast   awaie  these    ,  -j-j^ 

prophane  and  old  wives  fables.     For  (as  Origen  saith)  Iticantationes   Origin.  Ub.  3. 

su7it  dcEinoml  irrisioncs  idololat7'ia:  fcsx.,  animaridn  infatuatio,  &^c. 

Chrysostome  saith  ;  There  be  some  that  carrie  about  their  necks  a   y.  chiysost. 
peece  of  a  gospell.     But*  is  it  not  dailie  read  (saith  he)  and  heard  of  ^"  Mattk. 
all  men  t     But  if  they  be  never  the  better  for  it,  being  put  into  their   that  here 
eares,  how  shall  they  be  saved,  by  carrieng  it  about  their  necks  ?   ^V^^  ^°x^-' 
And  further  he  saith;  Where  is  the  vertue  of  the  gospell .''     In  the   idem.  ibid. 
figure  of  the  letter,  or  in  the  understanding  of  the  sense  ?     If  in  the 
figure,  thou  dooest  well  to  weare  it  about  thy/  necke  ;  but  if  in  the   286. 
understanding,  then  thou  shouldest  laie  it  up  in  thine  heart.     Angus-   ^;,g„^/  ,6 
tine  saith  ;  Let  the  faithfull  ministers  admonish  and  tell  their  people,    qucB.uUivi. 
that  these  magicall  arts  and  incantations  doo  bring  no  remedie  to  the 
infirmities  either  of  men  or  cattell,  &c. 

The   heathen  philosophers  shall    at    the  last   dale    confound   the 
infidelitie  and  barbarous  foolishnes  of  our  christian  or  rather  anti- 
christian  and  prophane  witchmongers.     For  as  Aristotle  saith,  that 
Incantanienta  siait  niulierctdarinii  fignienta  :  so  dooth  Socrates  (who 
was  said  to  be  cunning  herein)  affirme,  that  Incantationes  sunt  verba 
anijnas  decipientia  hunianas.     Others  sale  ;    Inscitice  pallium  sutit 
carinitta.,  malejiciuin.,  &^  incantatio.     Galen  also  saith,  that  such  as 
impute  the  falling  e/vill,  and  such  like  diseases  to  divine  matter,  and    285.  [  =  203.] 
not  rather  to  naturall  causes,  are  witches,  conjurers,  &c.    Hippocrates   Cjaien.  in  lib. 
calleth  them  arrogant  ;  and  in  another  place  amrmmg  that  in  his    morbo. 
time  there  were  manie  deceivers  and  couseners,  that  would  undertake    Hiptocrat. 
to  cure  the  falling  evill,  &c  :  by  the  power  and  helpe  of  divels,  by   saa-o\  """ 
burieng  some  lots  or  inchantments  in   the  ground,  or  casting  them 
into  the  sea,  concludeth  thus  in  their  credit,  that  they  are  all  knaves 
and  couseners  :    for  God  is  our  onlie   defender  and  deliverer.      O 
notable  sentence  of  a  heathen  philosopher  !/ 

11  H 


234 


13.  Booke. 


The  discoverie 


287. 


\  The  xiii.   booke. 


Hicronymus. 
hi  Gen.  41.  8, 
&=  24.     In 
Exod.  7,  13. 
In  Dan.  I,  20 


203. 
288. 


The  au- 
thors in- 
tention 
touching 
the  matter 
hereafter 
to  be  dis- 
coursed 
upon. 


The  first  Chapter. 

7'he  signification  of  the  Hebrue  word  Harttiinim.,  where  it  is  fottnd 
written  in  the  scriptures,  and  how  it  is  diverslie  translated  : 
whereby  the  objection  of  Pharaos  juagicians  is  afterward  answered 
in  this  booke  J  also  of  naturall  magi  eke  not  evil  I  in  it  selfe. 

1'ARTUMIM  is  no  naturall  Hebrue  word,  but  is  borrowed 
of  some  other  nation  :  howbeit,  it  is  used  of  the  Hebrues 
in  these  places  ;  to  wit,  Gen.  4.  i.  8.  24.  Exod.  7.  13.  24. 
&  8.  7.  18.  &  9.  II.  Dan.  i,  20.  &  2.  2.  Hierome  some- 
times translateth  it  Co7ijectores,  sometimes  Malefci,  sometimes 
Arioli :  which  we  for  the  most  part  translate  by  this  word  witches. 
But  the  right  signification  heereof  may  be  conceived,  in  that  the 
inchanters  of  Pharao,  being  magicians  of  Aegypt,  were  called  Har- 
tiimirn.  And  yet  in  Exodus  they  are  named  in  some  Latine  trans- 
lations Venefci.  Rabbi  Levi  saith,  it  betokeneth  such  as  doo  strange 
and  woonderfuU  things,  naturallie,  artificiallie,  and  deceitfuUie. 
Rabbi  Isaac  Natar  ai^rmtih,  i\ia.\.  SMch.  were  so  termed,  as  amongst 
the  Gentiles  professed  singular  wisedome.  Aben  Ezra  expoundeth 
it,  to  signifie  such  as  knowe  the  secrets  of  nature,  and  the  qualitie  of 
stones  and  hearbs,  &c :  which  is  atteined  unto  by  art,  and/  speciallie 
by  naturall  magicke.  But  we,  either  for  want  of  speach,  or  know- 
lege,  call  them  all  by  the  name/  and  terme  of  witches. 

Certeinlie,  God  indueth  bodies  with  woonderfuU  graces,  the  perfect 
knowledge  whereof  man  hath  not  reached  unto :  and  on  the  one 
side,  there  is  amongst  them  such  mutuall  love,  societie,  and  consent  ; 
and  on  the  other  side,  such  naturall  discord,  and  secret  enimitie,  that 
therein  manie  things  are  wrought  to  the  astonishment  of  mans 
capacitie.  But  when  deceit  and  diabolicall  words  are  coupled  there- 
with, then  extendeth  it  to  witchcraft  and  conjuration  ;  as  whereunto 
those  naturall  effects  are  falselie  imputed.  So  as  heere  I  shall  have 
some  occasion  to  say  somewhat  of  naturall  magicke  ;  bicause  under 
it  lieth  hidden  the  venome  of  this  word  Hartuniitn.  This  art  is  said 
by  some  to  be  the  profoundnesse,  and  the  verie  absolute  perfection 
of  naturall  philosophie,  and  shewing  foorth  the  active  part  thereof, 
&  through  the  aid  of  naturall  vertues,  by  the  convenient  applieng  of 


of  Witchcraft.  chap.  2.  235 

them,  works  are  published,  exceeding  all  capacitie  and  admiration ; 
and  yet  not  so  much  by  art,  as  by  nature.  This  art  of  it  selfe  is  not 
evill  ;  for  it  consisteth  in  searching  foorth  the  nature,  causes,  and 
effects  of  things.  As  farre  as  I  can  conceive,  it  hath  beene  more 
corrupted  and  prophaned  by  us  Christians,  than  either  by  Jewes  or 
Gentiles. 


The    second    Chapter. 

How  the  philosophers  in  times  past  travelled  for  the  knowledge  oj 
naturall  vingicke,  of  Saloiiions  knowledge  therein,  who  is  to  be 
called  a  naturall  magician,  a  distinction  thereof  and  why  it  is 
co)idcmned  for  witchcraft. 

I  AN  IE  philosophers  ;  as  namely  Plato,  Pythagoras, 
Empedocles,  Democritiis,  &c  :  travelled  over  all  the 
world,  to  find  out  &  learne  the  knowlege  of  this  art  ;  & 
at  their  returne  they  preached  and  taught,  professed 
and  published  it.  Yea,  it  should  appeere  by  the  magicians  that 
came  to  adore  Christ,  that  the  knowledge  and  re/putation  thereof  28g. 
was  greater,  than  we  conceive  or  make  account  of  But  of  all  other, 
Salomon  was  the  greatest  traveller  in  this  art,  as  may  appeere 
throughout  the  booke  of  Ecclesiastcs  :  and  speciallie  in  the  booke  of 
Wisedome,  where  hee  saith*  God  hath  given  me  the  true  science  of  Sap.  7,  17 
things,  so  as  I  knowe  how  the  world  was  made,  and  the  power  of  the  19.' 

elements,  the  beginning  and  the  end,  and  the  middest  of  times,  how  ^°- 

the  times  alter,  and  the  change  of  seasons,  the  course  of  the  yeare, 
and  the  situation  of  the  starres,  the  nature  of  living  things,  and  the 
furiousnesse  of  beasts,  the  power  of  the  wind,  and  the  imaginations 
of  men,  the  diversities  of  plants,  and  the  vertues  of  roots,  and  all 
things  both  secret  and  knowne,  &c.     Finallie,  he  was  so  cunning  in  ^'^ 

this  art,  that  he  is  said  to  have  bene  a  conjurer  or  witch,  and  is  so    ryy  J«;'T'' 
reputed  in  the  Romish  church  at  this  daie.     Whereby  you  may  see, 
how  fooles  and  papists  are  inclined  to  credit  false  accusations  in 
matters  of;  witchcraft  and    conjuration.     The  lesse   knowledge  we    204. 
have  in  this  art,  the  more  we  have  it  in  contempt :  in  which  respect 
Plato  saith  trulie  to  Dioiiysitis ;  They  make  philosophic  a  mockerie, 
that  deliver  it  to  prophane  and  rude  people.     Certeinlie,  the  witch- 
craft, conjuration,  and  inchantment  that  is  imputed  to  6'<^:/(9;;^(7«,  is    Eccie.  i.&r. 
gathered  out  of  these  his  words  following  :  I   applied  my  mind  to 
knowledge,    and    to    search   and   seeke  out   science,  wisedome  and 
understanding,  to  knowe  the  foolishnesse  of  the   ungodlie,  and  the 


236 


i^  Booke. 


The  discoverie 


A  magician 

described 
and  the  art 
distingui- 
shed. 


error  of  doting  fooles.  In  this  art  of  naturall  magike  (without  great 
heed  be  taken)  a  student  shall  soone  be  abused.  For  manie  (writing 
by  report,  without  experience)  mistake  their  authors,  and  set  downe 
one  thing  for  another.  Then  the  conclusions  being  found  false,  the 
experiment  groweth  into  contempt,  and  in  the  end  seemeth  ridiculous, 
though  never  so  true.  Plinie  and  Albert  being  curious  writers 
heerein,  are  often  deceived  ;  insomuch  as  Plinie  is  called  a  noble 
lier,  and  Albert  a  rusticall  lier  ;  the  one  lieng  by  heeresaie,  the  other 
by  authoritie. 

A  magician  is  indeed  that  which  the  Latines  call  a  wise  man,  as 
Ahima  Pompilius  was  among  the  Romans  ;  The  Greeks,  a  philosopher, 
as  Socrates  was  among  them  ;  the  Aegyptians  a  preest,  as  Hermes 
was  ;  the  Cabalists  called  them  prophets.  But  although  these 
2go.  distinguished  this  art,  accounting  the  one  part/  thereof  infamous,  as 
being  too  much  given  unto  wicked,  vaine,  and  impious  curiositie,  as 
unto  moovings,  numbers,  figures,  sounds,  voices,  tunes,  lights,  affec- 
tions of  the  mind,  and  words  ;  and  the  other  part  commendable,  as 
teaching  manie  good  and  necessarie  things,  as  times  and  seasons  to 
sowe,  plant,  till,  cut,  &c  :  and  diverse  other  things,  which  I  will  make 
manifest  unto  you  heereafter  :  yet  we  generallie  condemne  the  whole 
art,  without  distinction,  as  a  part  of  witchcraft  ;  having  learned  to 
hate  it,  before  we  knowe  it  ;  affirming  all  to  be  witchcraft,  which  our 
grosse  heads  are  not  able  to  conceive,  and  yet  can  thinke  that  an 
old  doting  woman  seeth  through  it,  &c.  Wherein  we  consider  not 
how  God  bestoweth  his  gifts,  and  hath  established  an  order  in  his 
works,  grafting  in  them  sundrie  vertues  to  the  comfort  of  his  severall 
creatures  ;  and  speciallie  to  the  use  and  behoofe  of  man  :  neither 
doo  we  therein  weigh  that  art  is  servant  unto  nature,  and  waiteth 
upon  hir  as  hir  handmaiden. 


The    third    Chapter, 


Read  Plinie 
in  natural, 
hist.  Cardan 
de  reritm 
variet.  Al- 
bert us  de  oc- 
culta ren/m 
proprietate. 


What  secrets  do  lie  Itiddeji,  and  what  is  taught  iti  naturall 
magicke,  how  Gods  glorie  is  viagnijled  therein.,  and  that  it  is 
jtothitig  but  the  worke  of  nature. 

|N  this  art  of  naturall  magicke,  God  almightie  hath  hidden 
manie  secret  mysteries  ;  as  wherein  a  man  may  learne 
the  properties,  qualities,  and  knowledge  of  all  nature. 
For  it  teacheth  to  accomplish  maters  in  such  sort  and 
oportunitie,  as  the  common  people  thinketh  the  same  to  be  miraculous; 


of  Witchcraft. 


Chap.  4. 


237 


and  to  be  compassed  none  other  waie,  but  onelie  by  witchcraft.  And 
yet  in  truth,  naturall  magicke  is  nothing  else,  but  the  worke  of 
na/ture.  For  in  tillage,  as  nature  produceth  corne  and  hearbs  ;  so 
art,  being  natures  minister,  prepareth  it.  Wherein  times  and  seasons 
are  greatlie  to  be  respected  :  for  Annus  non  arviis  prodiicit  aristas. 

But  as  mania  necessarie  and  sober  things  are  heerein  taught  :  so 
dooth  it  partlie  (I  sale)  consist  in  such  experiments  and  conclu/sions 
as  are  but  toies,  but  neverthelesse  lie  hid  in  nature,  and  being 
unknowne,  doo  seeme  miraculous,  speciallie  when  they  are  inter- 
medled  and  corrupted  with  cunning  illusion,  or  legierdemaine,  from 
whence  is  derived  the  estimation  of  witchcraft.  But  being  learned 
and  knowne,  they  are  contemned,  and  appeere  ridiculous  :  for  that 
onelie  is  woonderfuU  to  the  beholder,  whereof  he  can  conceive  no 
cause  nor  reason,  according  to  the  saieng  of  Ephesiics,  Miraculum 
solvilur  itnde  vidcttir  esse  iniracubim.  And  therefore  a  man  shall 
take  great  paines  heerein,  and  bestow  great  cost  to  learne  that  which 
is  of  no  value,  and  a  meere  jugling  knacke.  Whereupon  it  is  said, 
that  a  man  may  not  learne  philosophic  to  be  rich  ;  but  must  get 
riches  to  learne  philosophie  :  for  to  sluggards,  niggards,  &  dizzards, 
the  secrets  of  nature  are  never  opened.  And  doubtlesse  a  man  may 
gather  out  of  this  art,  that  which  being  published,  shall  set  foorth 
the  glorie  of  God,  and  be  many  waies  beneficiall  to  the  common- 
wealth :  the  first  is  doone  by  the  manifestation  of  his  works  ;  the 
second,  by  skilfullie  applieng  them  to  our  use  and  service. 


Bart  hoi.  Xe- 
iif'.  in  natu- 
ral, magi  a,  &" 
many  others. 

205. 


2gi. 


Naturall 
nngicke 
lialh  a  dou- 
ble end, 
which  pro- 
veth  y'  ex- 
cellencie  of 
the  same. 


The    fourth    Chapter. 


What  strange  things  a7-e  brought  to  passe  by  naturall  magicke. 


|HE  dailie  use  and  practise  of  medicine  taketh  awaie  all 
admiration  of  the  woonderfuU  effects  of  the  same. 
Manie  other  things  of  lesse  weight,  being  more  secret 
and  rare,  seeme  more  miraculous.  As  for  example  (if  it 
be  true  that  J.  Bap.  Neap,  and  many  other  writers  doo  constantlie 
affirme.)  Tie  a  wild  bull  to  a  figtree,  and  he  will  be  presentlie  tame ; 
or  hang  an  old  cocke  thereupon,  and  he  will  immediatlie  be  tender ; 
as  also  the  feathers  of  an  eagle  consume  all  other  feathers,  if  they 
be  intermedled  together.  Wherein  it  may  not  be  denied,  but  nature 
sheweth  hir  selfe  a  proper  workwoman.  But  it  seemeth  unpossible, 
that  a  little  fish  being  but  halfe  a  foot  long,  called  Reniora  or  Remi- 
ligo,  or/  of  some  Echeneis,  staieth  a  mightie  ship  with  all  hir  loade   2g2. 


238 


13-  Booke. 


The  discoverie 


Pomfanati- 
us.  lib.  de  in- 
cant,  cap.  3. 
J.  Wierus 
de  lain i is. 
Jasp.  Pcucer 
H.  Cardan. 


and  tackling,  and  being  also  under  saile.  And  yet  it  is  affirmed  by 
so  manie  and  so  grave  authors,  that  I  dare  not  denie  it  ;  speciallie, 
bicause  I  see  as  strange  effects  of  nature  otherwise  :  as  the  propertie 
of  the  loadstone,  which  is  so  beneficiall  to  the  mariner  ;  and  of 
Rheubarb,  which  onelie  medleth  with  choler,  and  purgeth  neither 
flegme  nor  melancholie,  &  is  as  beneficiall  to  the  physician,  as  the 
other  to  the  mariner./ 


Of  late  ex- 
perience 
neere  Co- 
ventrie,  &c. 


Aristot.  in 
lib.  de  hist. 
animalittm. 


Plin.  de  la- 
nicii  colore. 


206.  The    fift    Chapter. 

77/6'  incredible  opcj'ation  of  waters.,  both  standing  and  runninp;  j  of 
wels,  lakes,  rivers,  aiid  of  their  woonderfull  effects. 

HE  operation  of  waters,  and  their  sundrie  vertues  are 
also  incredible,  I  meane  not  of  waters  compounded  and 
distilled  :  for  it  were  endlesse  to  treate  of  their  forces, 
speciallie  concerning  medicines.  But  we  have  heere 
even  in  England  naturall  springs,  wels,  and  waters,  both  standing 
and  running,  of  excellent  vertues,  even  such  as  except  we  had  scene, 
and  had  experiment  of,  we  would  not  beleeve  to  be  In  rertan  natiira. 
And  to  let  the  physicall  nature  of  them  passe  (for  the  which  we 
cannot  be  so  thankefuU  to  God,  as  they  are  wholsome  for  our  bodies) 
is  it  not  miraculous,  that  wood  is  by  the  qualitie  of  divers  waters 
heere  in  England  transubstantiated  into  a  stone  ?  The  which  vertue 
is  also  found  to  be  in  a  lake  besides  the  citie  Masaca  in  Cappadocia, 
there  is  a  river  called  Scarniandrus,  that  maketh  yellow  sheepe. 
Yea,  there  be  manie  waters,  as  in  Pontns  &  Thessalia,  and  in  the 
land  of  Assyrides,  in  a  river  of  Thracia  (as  Aristotle  saith)  that  if 
a  white  sheepe  being  with  lambe  drinke  thereof,  the  lambe  will  be 
blacke.  Strabo  writeth  of  the  river  called  Crantes,  in  the  borders  of 
Italic,  running  towards  Tarenttini,  where  mens  haire  is  made  white 
and  yellow  being  washed  therein.  Plinie  dooth  write  that  of  what 
^93-  colour  the  veines  are  under  the  rammes  toong,  of/  the  same  colour 
or  colours  will  the  lambs  be.  There  is  a  lake  in  a  field  called 
Cornettis,  in  the  bottome  whereof  manifestlie  appeareth  to  the  eie, 
the  carcases  of  snakes,  ewts,  and  other  serpents  :  whereas  if  you 
put  in  your  hand,  to  pull  them  out,  you  shall  find  nothing  there. 
There  droppeth  water  out  of  a  rocke  in  Arcadia,  the  which  neither 
a  silverne  nor  a  brasen  boll  can  conteine,  but  it  leapeth  out,  and 
sprinkleth  awaie  ;  and  yet  will  it  remaine  without  motion  in  the  hoofe 
of  a  mule.  Such  conclusions  (I  warrant  you)  were  not  unknowne  to 
f amies  ■A.x\6.  fanibres. 


of  Witchcraft. 


Chap.  6. 


239 


The  sixt  Chapter. 

Tlie  vert  lies  a/id  qualities  of  siaidrie  pretious  stones,  of  coiiscnins:; 
Lapidaries,  &^c. 

HE  excellent  vertiies  and  qualities  of  stones,  found,  con- 
ceived and  tried  by  this  art,  is  woonderfull.  Howbeit 
many  things  most  false  and  fabulous  are  added  unto 
their  true  effects,  wherewith  I  thought  good  in  part  to 
trie  the  readers  patience  and  cunning  withall.  An  Aggat  (they  saie) 
hath  vertue  against  the  biting  of  scorpions  or  serpents.  It  is  written 
(but  I  will  not  stand  to  it)  that  it  maketh  a  man  eloquent,  and  pro- 
cureth  the  favour  of  princes  ;  yea  that  the  fume  thereof  dooth  turne 
awaie  tempests.  Alectorius  is  a  stone  about  the  bignesse  of  a  beane, 
as  cleere  as/  the  christall,  taken  out  of  a  cocks  bellie  which  hath 
beene  gelt  or  made  a  capon  foure  yeares.  If  it  be  held  in  ones 
mouth,  it  asswageth  thirst,  it  maketh  the  husband  to  love  the  wife, 
and  the  bearer  invincible  :  for  heereby  Afi/o  was  said  to  overcome 
his  enimies.  A  crawpocke  delivereth  from  prison.  Chelidonius  is 
a  stone  taken  out  of  a  swallowe,  which  cureth  melancholic  :  how- 
beit, some  authors  saie,  it  is  the  hearbe  wherbythe  swallowes  recover 
the  sight  of  their  yoong,  even  if  their  eies  be  picked  out  with  an 
instrument.  Geranites  is  taken  out  of  a  crane,  and  Draconites  out 
of  a  dragon.  But  it  is  to  be  noted,  that  such  stones  must  be  taken 
out  of  the  bellies  of  the  serpents,  beasts,  or  birds,/  (wherein  they 
are)  whiles  they  live  :  otherwise,  they  vanish  awaie  with  the  life,  and 
so  they  reteine  the  vertues  of  those  starres  under  which  they  are. 
Amethysus  maketh  a  droonken  man  sober,  and  refresheth  the  wit. 
The*  corrall  presei'veth  such  as  beare  it  from  fascination  or  bewitch- 
ing, and  in  this  respect  they  are  hanged  about  childrens  necks.  But 
from  whence  that  superstition  is  derived,  and  who  invented  the  lie, 
I  knowe  not  :  but  I  see  how  readie  the  people  are  to  give  credit 
thereunto,  by  the  multitude  of  corrals  that  waie  emploied.  I  find 
in  good  authors,  that  while  it  remaineth  in  the  sea,  it  is  an  hearbe  ; 
and  when  it  is  brought  thence,  into  the  aire,  it  hardeneth,  and 
becommeth  a  stone. 

Heliotropius  stancheth  bloud,  driveth  awaie  poisons,  preserveth 
health  :  yea,  and  some  write  that  it  provoketh  raine,  and  darkeneth 
the  sunne,  suffering  not  him  that  beareth  it  to  be  abused.  Hyacinthus 
dooth  all  that  the  other  docth,  and  also  preserveth  from  lightening. 
Dinothera  hanged  about  the  necke,  collar,  or  yoke  of  any  creature, 
tameth  it  presentlie.     A  Topase  healeth  the  lunatike  person  of  his 


207. 

Lvdovicus 
Coelins.  Rho- 
do.  lib.  antiq. 
U'ct.  II.  ca.  70. 
Bar  thai.  An- 
gltcus,  lib.  16. 


294. 


*  Aviceiina 
cano.  2.  tract. 
2.  cap.  124. 
Scrap  io  agg. 
cap.  TOO. 
Dioscor.  lib.  5. 
cap.  93. 


240 


M.  Booke. 


The  discovei'ie 


Plin.  lib.  37. 
cap.  10. 
Albert,  lib.  2. 
cap. J. 
Solm.  cap.  32. 


29S- 

*  Rabbi  Mo- 
ses aphorism, 
partic.  22. 
Isidor.  lib.  14. 
cap  3. 
Savanorola. 

208. 


passion  of  lunacie.  Aitites,  if  it  be  shaken,  soundelh  as  if  there 
were  a  little  stone  in  the  bellie  thereof:  it  is  good  for  the  falling 
sicknesse,  and  to  prevent  untimelie  birth.  Amethysus  aforesaid 
resisteth  droonkenesse,  so  as  the  bearers  shall  be  able  to  drinke 
freelie,  and  recover  themselves  soone  being  droonke  as  apes  :  the 
same  maketh  a  man  wise.  Chalcedonius  maketh  the  bearer  luckie 
in  lawe,  quickeneth  the  power  of  the  bodie,  and  is  of  force  also 
against  the  illusions  of  the  divell,  and  phantasticall  cogitations 
arising  of  melancholie.  Corneolus  mitigateth  the  heate  of  the  mind, 
and  qualifieth  malice,  it  stancheth  bloudie  fluxes,  speciallie  of  women 
that  are  troubled  with  their  flowers.  Heliotropius  aforesaid  darken- 
eth  the  sunne,  raiseth  shewers,  stancheth  bloud,  procureth  good 
fame,  keepeth  the  bearer  in  health,  and  suffereth  him  not  to  be 
deceived.  If  this  were  true,  one  of  them  would  be  deerer  than  a 
thousand  diamonds. 

Hyacinthus  deliveteth  one  from  the  danger  of  lightening,  driveth 
awaie  poison  and  pestilent  infection,  and  hath  manie  other  vertues. 
Iris  helpeth  a  woman  to  speedie  deliverance,  and  maketh  raine- 
bowes  to  appeere.  A  Saphire  preserveth  the  members,  and 
maketh  them  livelie,  and  helpeth  agues  and  gowts,  and  suffereth 
not  the  bearer  to  be  afraid  :  it  hath  vertue  against/  venome,  and 
staieth  bleeding  at  the  nose  being  often  put  thereto.  *A  Smarag 
is  good  for  the  eiesight,  and  suffereth  not  carnall  copulation,  it 
maketh  one  rich  and  eloquent.  A  Topase  increaseth  riches,  heal- 
eth  the  lunatike  passion,  and  stancheth  bloud.  Mephis  (as  Aaroft 
and  Hermes',  report  out  of  Alberhis  Magnus)  being  broken  into 
powder,  and  droonke  with  water,  maketh  insensibilitie  of  torture. 
Heereby  you  may  understand,  that  as  God  hath  bestowed  upon  these 
stones,  and  such  other  like  bodies,  most  excellent  and  woonderfuU 
virtues  ;  so  according  to  the  abundance  of  humane  superstitions  and 
follies,  manie  ascribe  unto  them  either  more  vertues,  or  others  tlfan 
they  have  :  other  boast  that  they  are  able  to  adde  new  qualities  unto 
them.  And  heerin  consisteth  a  part  of  witchcraft  and  common 
cousenage  used  sometimes  of  the  Lapidaries  for  gaines  ;  sometimes 
of  others  for  cousening  purposes.  Some  part  of  the  vanitie  heereof  I 
will  heere  describe,  bicause  the  place  serveth  well  therefore.  And  it 
is  not  to  be  forgotten  or  omitted,  that  Pharos  magicians  were  like 
enough  to  be  cunning  therein. 

Neverthelesse,  I  will  first  give  you  the  opinion  of  one,  who  pro- 
fessed himselfe  a  verie  skilfull  and  well  experimented  Lapidarie,  as 
appeereth  by  a  booke  of  his  owne  penning,  published  under  this  title 
of  Dactylotlieca,  and  (as  I  thinke)  to  be  had  among  the  bookesellers. 
And  thus  followeth  his  assertion  : 


of  Witchcraft. 


Chap,  6. 


241 


Evax  rex  Arabian  fartur  scripsisse  Neroni, 
{Qui post  Augustum  regnavit  in  orbe  secundtis) 
Quot  species  lapidis,  qticE  nontitta,  quive  colores, 
QucEqj  sit  his  regio,  vel  quanta  pote7itia  cuiq;, 
Ocult  as*  etenim  lapidtan  cognoscere  vires, 
Quonan  causa  latens  effectus  dat  manifestos, 
Egregiuni  quiddam  volumits  rari'inique  videri. 
Scilicet  hinc  solers  viedicoruni  cura  juvaturJ^ 
Auxilio  lapiduni  morbos  expel/ere  docta. 
Nee  miniis  inde  dari  cunctarum  cotnmoda  reriun 
Atttores perhibent,  quibtis  hcec perspecta  fenmtur. 
Nee  diibiuni  cuiquam  debet  falsumque  videri, 
Quin  sua  sit  genimis  divinities  insita  virtus  :\ 


Marbodma 
Galliis  in  sua 
dactyloiheca, 
pas.  5,  6. 


[»  Ocnlias] 


[*,] 


Evax  an  old  A  rabian  king 

is  ftanied  to  have  writ 
A  treatise,  and  on  Neros  Grace 

to  have  bestowed  it, 
{  Who  in  the  zvorld  did  second  reigne 

after  Aligns tus  time) 
Of  pretious  stones  the  sundrie  sorts, 

their  names,  and  ill  what  clime 
And  coicntrie  they  were  to  be  found, 

their  colours  and  their  hue. 
Their  privie  power  and  secret  force, 

the  which  with  knowledge  true 
To  understand,  their  hidden  cause 

most  plaine  effects  declare  : 
And  this  will  we  a  noble  thing 

have  counted  be  and  rare.j 
The  skilfull  care  of  leeches  learnd 

is  aided  in  this  case. 
And  hereby  holpen,  and  are  taught 

with  aid  of  stones  to  chase 
Awaie from  men  such  sicknesses 

as  have  in  them  a  place. 
No  less  precise  commodities 

of  althings  else  therebie 
Are  ministred  and  given  to  men, 

if  authors  doo  not  lie. 
To  whome  these  things  are  said  to  bee 

most  manifestlie  knowne. 


2g6. 


Englished  by 

Abraham. 

Fleming. 


209. 

Vis  gemma- 
rum  &^  lapil- 
lonim  pretio- 
soruni  7iega- 
tur,  quia  oc- 
culta est,  ra- 
rissimique 
sub  sensum 
cadit. 


II 


242 


13.  Booke. 


The  discoverie 


297- 


Manie  mo 
authors 
may  be  na- 
med of  no 
lesse  anti- 
quitie  and 
learning. 


//  shall  no  false  or  donbtftdl  case 

appeare  to  atiie  one. 
But  that  by  heavenlie  influence 

each  pretioiis  pearle  and  stone, 
Hath  in  his  s^ibstance  fixed  force 

and  vertiie  largelie  sowne. 

Whereby  it  is  to  be  concluded,  that  stones  have  in  them  cer/teine 
proper  vertues,  which  are  given  them  of  a  speciall  influence  of  the 
planets,  and  a  due  proportion  of  the  elements,  their  substance  being 
a  verie  fine  and  pure  compound,  consisting  of  well  tempered  matter 
wherein  is  no  grosse  mixture  :  as  appeareth  by  plaine  proofe  oi  India 
and  Aethopia,  where  the  sunne  being  orient  and  meridionall,  dooth 
more  effectuallie  shew  his  operation,  procuring  more  pretious  stones 
there  to  be  ingendred,  than  in  the  countries  that  are  Occident  and 
septentrionall.  Unto  this  opinion  doo  diverse  ancients  accord  ; 
namelie,  Alexander  Peripatetictts,  Hermes^  Evax,  Bacchus  Zoroastes, 
Isaac  fudcEus,  Zacharias  Babylonicus,  and  manie  more  beside. 


The   seventh    Chapter. 

Whence  the  pretioits  stories  receive  their  operations,  how  curious 
Magicians  use  them,  arid  of  their  scales. 


PI  171.  lib.  37. 
cap.  10. 
Albert,  mi- 
ner, li.  2.  ca.  I. 
Solin.  cap.  11. 
Diurius  in 
scrin.cap.de  210. 
complexioni- 
bus  6t'  cotn- 
plexatis. 


298. 


URIOUS  Magicians  afifirme,  that  these  stones  receive  their 
vertues  altogether  of  the  planets  and  heavenlie  bodies, 
and  have  not  onelie  the  verie  operation  of  the  planets, 
but  sometimes  the  verie  images  and  impressions  of  the 
starres  naturallie  ingraffed  in  them,  and  otherwise  ought  alwaies  to 
have  graven  upon  them,  the  similitudes  of  such  monsters,  beasts,  and 
other  devises,  as  they  imagine  to  be  both  internallie  in  operation,  and 
externallie  in  view,  expressed  in  the  planets.  As  for  example,  upon 
the  Achate  are  graven  serpents  or  venomous  beasts  ;  and  some- 
times a  man  riding  on  a  serpent :  which  they  know  to  he  Aesculapius, 
which  is  the  celestiall  serpent,  whereby  are  cured  (they  sale)  poisons 
and  stingings  of  serpents  and  scorpions.  These  grow  in  the  river  of 
Achates,  where  the/  greatest  scorpions  are  ingendred,  and  their 
noisomnes  is  thereby  qualified,  and  by  the  force  of  the  scorpions  the 
stones  vertue  is  quickened  and  increased.  Also,  if  they  would  induce 
love  for  the  accomplishment  of  venerie,  they  inscribe  and  expresse  in 
the  stones,  amiable  embracings  and  love/lie  countenances  and  ges- 
tures, words  and  kissings  in  apt  figures.  For  the  desires  of  the  mind 
are  consonant  with  the  nature  of  the  stones,  which  must  also  be  set 


of  Witchcraft.  chap.  7.  243 

in  rings,  and  upon  foiles  of  such  metals  as  have  afifinitie  with  those 
stones,  thorough  the  operation  of  the  planets  vvhereunto  they  are 
addicted,  whereby  they  may  gather  the  greater  force  of  their  working. 

As  for  example.  They  make  the  images  of  Saticrne  in  lead,  of  Sol  Gear.  P'fto- 

.  .  .  J         i_      i_     J     '"'"•f-  Villang. 

in  gold,  of  Luna  m  silver.     Marrie  there  is  no  small  regard  to  be  had   doct.  media 
for  the  certeine  and  due  times  to  be  observed  in  the  graving  of  them:    ["permr- 
for  so  are  they  made  with  more  life,  and  the  influences  and  configura-   bod.  dactyl. 
tions  of  the  planets  are  made  thereby  the  more  to  abound  in  them.    As 
if  you  will  procure  love,  you  must  worke  in  apt,  proper,  and  freendlie 
aspects,  as  in  the  houre  of  Vefu/s,  Ss^c  :  to  make  debate,  the  direct 
contrarie  order  is  to  be  taken.     If  you  determine  to  make  the  image 
of  Venus.,  you  must  expect  to  be  under  Aquarius  or  Caprzcornus :  for 
Saiurne,  Taurus,  and  Libra  must  be  taken  heed  of.     Manie  other 
observations  there  be,  as  to  avoid  the  infortunate  seate  and  place 
of  the  planets,  when  you  would  bring  a  happie  thing  to  passe,  and 
speciallie  that  it  be  not  doone  in  the  end,  declination,  or  heele  (as 
they  terme  it)  of  the  course  thereof :  for  then  the  planet  moorneth  and 
is  dull. 

Such  signes  as  ascend  in  the  daie,  must  be  taken  in  the  dale  ;  if 
in  the  night  they  increase,  then    must    you    go  to  worke  by  night, 
&c.    For  in  Aries,  Leo,  and  Sagittarie  is  a  certeine  triplicitie,  wherein 
the  sunne  hath  dominion  by  dsae,  Jupiter  by  night,  and  in  the  twie- 
light  the  cold  star  of  Saturne.     But  bicause  there  shall  be  no  ex- 
cuse wanting  for  the  faults  espied  herein,  they  sale  that  the  vertues 
of  all  stones  decaie  through  tract  of  time  :  so  as  such  things  are 
not  now  to  be  looked  for  in  all  respects  as  are  written.     Howbeit 
Jannes  and  Jambres  were  living  in  that  time,  and  in  no  inconvenient 
place  ;    and   therefore    not    unlike    to    have  that  helpe  towards  the 
abusing  of  PJiarao.     Cardane  saith,  that  although  men  attribute  no   H.  Card.  hb. 
small  force  unto  such  seales  ;  as  to  the  seale  of  the  sunne,  autho-     '^"  t^-'^°- 
rities,  honors,  and  favors  of  princes  ;  of  Jupiter,  riches  and  freends  ; 
of  Venus,  pleasures  ;  of  Mars,  boldnes  ;  of  Mercicrie,  diligence  ;  of 
Saturne,   patience    and    induring    of  labour  ;    of    Luna,   favour    of 
people  :  I  am  not  ignorant  (saith  he)  that  stones  doo  good,  and  yet 
I  knowe  the  seales  or  figures  doo/  none  at  all.     And  when  Cardane  zgg. 
had  shewed  fullie  that  art,  and  the  follie  thereof,  and  the  maner  of  H.  Card.  lib. 
those  terrible,  prodigious,  &  deceitful!  figures    of  the   planets  with    i6.  cap.  90! 
their  characters,  &c.  :  he  saith  that  those  were  deceitfull  inventions 
devised  by  couseners,  and  had  no  vertue  indeed  nor  truth  in  them. 
But  bicause  we  spake  somewhat  even  now  of  signets  and  seales,  I 
will  shew  you  what  I  read  reported  by   Vincentius   in  suo  spcculo, 
where  making  mention  of  the  Jasper  stone,  whose  nature  and  pro- 
pertie  Mai-bodeus  Gallus  describeth  in  the  verses  following  :/ 


244 


ij.Booke. 


The  discoverie 


Marbodeus   211. 
in  sua  dacty- 
lotheca,  pag. 
41.52. 


Jaspidis  esse  decern  species  sepiemque  feruntur^ 
Hie  (Sr^  mieltorum  cognoscittir  esse  colorunif 
Et  mziltis  nasci perhibetttr partibiis  orbis^ 
Optivms  in  viridi  trajishicentique  colore, 
Et  qui  plus  soleat  viriutis  habere  probatur. 
Caste  gestatus  febreni  fugat,  arcet  hydropein^ 
Adposit usque  juvat  nmlierem  parturietitetiiy 
Et  tiitamc7iium  portanti  creditur  esse. 
Nam  consecratus  gratian  facit  atque  potenton^ 
Et.,  sicut  perhibent,  phantas?nata  noxia  pellit, 
Cujtcs  in  argent 0  vis  fortior  esse  pututur. 


Englished  by 

Abraham 

Fleming. 


Memoran- 
dum the  ^ 
authors 
meaning 
is,  that  this 
stone  be  selJOO. 
in  silver,  & 
wprne  on 
the  finger 
for  a  ring: 
as  you  shall 
see  after- 
wards. 


Seven  kinds  and  ten  of  Jasper  stones 

reported  are  to  be, 
Of  manic  colours  this  is  knoivne 

luhich  noted  is  by  me, 
And  said  in  manie places  of 

the  world  for  to  be  scene, 
Where  it  is  bred ;  but  yet  the  best 

is  thorough  shining  greene. 
And  that  which  prooved  is  to  have 

in  it  more  virtue  plaste  : 
For  being  borne  about  of  such 

as  are  of  livifig  chaste,\ 
It  drives  atvaie  their  ague  fits, 

the  dropsie  thirsting  drie, 
And  put  unto  a  woman  weake 

in  travell  which  dooth  lie 
It  helps,  assists,  and  comforts  hir 

in  pangs  whe7i  she  dooth  crie. 
Againe,  it  is  beleevd  to  be 

A  safegard  franke  and  free, 
To  such  as  weare  and  beare  the  same  j 

and  if  it  hallowed  bee 
It  makes  the  parties  gratious, 

and  mightie  too  that  have  it, 
And  noysome  faiisies  {as  they  write 

that  ment  7iot  to  deprave  it) 
It  dooth  displace  out  of  the  mind  : 

the  force  thereof  is  stronger. 
In  silver  if  the  same  be  set, 

and  7vill  endure  the  longer. 


of  Witchcraft. 


Chap.  8. 


245 


But  (as  I  said)  Vincentius  making  mention  of  the  Jasper  stone,  Vincent,  ut. 
touching  which  (by  the  waie  of  a  parenthesis)  I  have  inferred  Marbo-  'i)ioicoJ]iib. 
dens  his  verses,  he  saith  that  some  Jasper  stones  are  found  having  in    5-  cap.  100. 

,  ,,.,..  ^  ,,  .  ,  ,,,,.,         Aristot.  in 

them  the  nvehe  miage  of  a  natural!  man,  with  a  sheeld  at  his  necke  Lapidario. 
and  a  speare  in  his/  hand,  and  under  his  feete  a  serpent :  which  stones  212. 
so  marked  and  signed,  he  preferreth  before  all  the  rest,  bicause  they 
are  antidotaries  or  remedies  notablie  resisting  poison.  Othersome  also 
are  found  figured  and  marked  with  the  forme  of  a  man  bearing  on 
his  necke  a  bundle  of  hearbs  and  flowres,  with  the  estimation  and 
value  of  them  noted,  that  they  have  in  them  a  facultie  or  power  re- 
strictive, and  will  in  an  instant  or  moment  of  time  stanch  bloud. 
Such  a  kind  of  stone  (as  it  is  reported)  Galen  wore  on  his  finger. 
Othersome  are  marked  with  a  crosse,  as  the  same  author  writeth, 
and  these  be  right  excellent  against  inundations  or  overflowings  of 
waters.  I  could  hold  you  long  occupied  in  declarations  like  unto 
these,  wherein  I  laie  before  you  what  other  men  have  published  and 
set  foorth  to  the  world,  choosing  rather  to  be  an  academicall  dis- 
cour/ser,  than  an  universall  determiner :  but  I  am  desirous  of  brevitie.  jo/. 


The   eight    Chapter. 


The  sympathie  and  antipathie  of  naturall  and  elenientarie  bodies 
declai'ed  by  diverse  examples  of  beasts.,  birds.,  plants.,  &^c. 

F  I  should  write  of  the  strange  effects  of  Sympathia  and  Agreement 
Antipathia,  I  should  take  great  paines  to  make  you  nientln^uf- 
woonder,  and  yet  you  would  scarse  beleeve  me.  And  if  I  ferance. 
should  publish  such  conclusions  as  are  common  and 
knowne,  you  would  not  regard  them.  And  yet  Enipedocles  thought 
all  things  were  wrought  hereby.  It  is  almost  incredible,  that  the 
grunting  or  rather  the  wheekingofa  little  pig,  or  the  sight  of  a  simple 
sheepe  should  terrifie  a  mightie  elephant  :  and  yet  by  that  meanes  the 
Romans  did  put  to  flight  Pyrhtis  and  all  his  hoast.  A  man  would 
hardlie  beleeve,  that  a  cocks  combe  or  his  crowing  should  abash  a 
puissant  lion  :  but  the  experience  herof  hath  satisfied  the  whole 
world.  Who  would  thinke  that  a  serpent  should  abandon  the  shadow 
of  an  ash,  &c  '^.  But  it  seemeth  not  strange,  bicause  it  is  common, 
that  some  man  otherwise  hardie  and  stout  enc^ugh,  should  not  dare 
to  abide  or  endure  the  sight  of  a  cat.  Or  that  a  draught  of  drinke 
should  so  overthrow  a  man,  that  never  a  part  or  member  of  his  bodie 
should  be  able  to  performe  his  dutie  and  office  ;    and  should  also  so 


246 


13.  Booke. 


The  discoverie 


Englished  by 
A  braha  m 
Fleming. 


302. 


corrupt  and  alter  his  senses,  understanding,  memorie,  and  judgement, 
that  he  should  in  everie  thing,  saving  in  shape,  beecome  a  verie  beast. 
And  herein  the  poets  experiment  of  liquor  is  verified,  in  these  words 
foUow^ing : 

■sunt  qui  non  corpora  tantum, 


Veriim  miivias  etiani  valeant  vmtare  liqiiores 

Some  waters  have  so  power/nil  ben., 
As  could  7iot  onelie  bodies  change,\ 
But  even  the  verie  minds  of  men, 
Their  operation  is  so  strange.\. 


Readalitle  213. 
tract  of  E- 
rasmus  in- 
tituled De 
aniicitia, 
where  e- 
nough  is 
said  tou- 
ching this 
point. 


Xantkjts  in 
hist,  prima. 


Jub.  lib.  25. 
cap.  2. 


The  freendlie  societie  betwixt  a  fox  and  a  serpent  is  almost  in- 
credible :  how  loving  the  lizzard  is  to  a  man,  we  male  read,  though  we 
cannot  see.  Yet  some  affirme  that  our  newt  is  not  onlie  like  to  the 
lizzard  in  shape,  but  also  in  condition.  From  the  which  affection  to- 
wards a  man,  a  spaniell  doth  not  much  differ,  whereof  I  could  cite 
incredible  stories.  The  amitie  betwixt  a  castrell  and  a  pigeon  is  much 
noted  among  writers  ;  and  speciallie  how  the  castrell  defendeth  hir 
from  hir  enimie  the  sparovvhawke  :  whereof  they  sale  the  doove 
is  not  ignorant.  Besides,  the  woonderfuU  operation  and  vertue  of 
hearbs,  which  to  repeat  were  infinite :  and  therfore  I  will  onlie  referre 
you  to  Mattheolus  his  herball,  or  to  Dodoncctis.  There  is  among  them 
such  naturall  accord  and  discord,  as  some  prosper  much  the  better 
for  the  others  companie,  and  some  wither  awaie  being  planted  neere 
unto  the  other.  The  lillie  and  the  rose  rejoise  in  ech  others  neigh- 
borhood. The  flag  and  the  fernebush  abhorre  each  other  so  much, 
that  the  one  can  hardlie  live  besides  the  other.  The  cowcumber 
loveth  water,  and  hateth  oile  to  the  death.  And  bicause  you  shall  not 
sale  that  hearbs  have  no  vertue,  for  that  in  this  place  I  cite  none,  I 
am  content  to  discover  two  or  three  small  qualities  and  vertues,  which 
are  affirmed  to  be  in  hearbs  :  marie  as  simple  as  they  be,  Jannes  and 
Ja7nbres  might  have  done  much  with  them,  if  they  had  had  them.  If 
you  pricke  out  a  yoong  swallowes  eies,  the  old  swallow  restoreth  againe 
their  sight,  with  the  application  (they  sale)  of  a  little  Celondine.  Xan- 
thus  the  author  of  histories  reporteth,  that  a  yoong  dragon  being 
dead,  was  revived  by  hir  dam,  with  an  hearbe  called 
BaHm.  AnAJuba  saith,  that  a  man  in  Arabia 
being  dead  was  revived  by  the 
,  vertue  of  another 

hearbe./ 


of  Witchcraft.  chap.  9.  247 


The    ninth    Chapter.  303- 

The  former    matter  prooved  by  majiie  examples  of  the  living  atid 

the  dead. 

IJND  as  we  see  in  stones,  herbs,  &c  :  strange  operation  and 
naturall  love  and  dissention  :  so  doo  we  read,  that  in  the 


bodie  of  a  man,  there  be  as  strange  properties  and  vertues   This  com- 

naturall.     I   have  heard  by  credible  report,  and  I  have   rience  can 

read  many  grave  authors  constantlie  afifirme,  that  the  wound  of  a  man  J"^'''''^- 
murthered  reneweth  bleeding  ;    at  the  presence  of  a  deere  freend,  or 
of  a  mortall  enimie.     Diverse  also  write,  that  if  one  passe  by  a  mur- 
thered bodie  (though  unknowne)  he  shalbe  striken  with  feare,  and 
feele  in  him  selfe  some  alteration  by  nature.     Also  that  a  woman, 
above  the  age  of  fiftie  yeares,  being  bound  hand  and  foote,  hir  clothes 
being  upon  hir,  and  laid  downe  softlie  into  the  water,  sinketh  not  in 
a  long  time  ;    some  sale,  not  at  all.     By  which  experiment  they  were  J-  Wierus. 
woont  to  trie  witches,  as  well  as  by  Ferruvi  candens :  which  was, 
to    hold    hot    iron    in    their    hands,    and    by   not    burning    to    be 
tried.      Howbeit,  Plutarch    saith,  that    Pyrhus   his    great    toe  had  Plutarch,  in 
in    it    such    naturall    or   rather    divine    vertue,  that    no    fier    could  '"'  '^    ^' 
burne  it. 

And  Albertus  saith,  and  manie  other  also  repeat  the  same  storie,   Albert.lib.de 
saieng,/  that  there  were  two  such  children  borne  in  Ger manie,  as  if  '^X^"""'^ ' 
that  one  of  them  had  beene  carried  by  anie  house,  all  the  doores  right   214. 
against  one  of  his  sides  would  flie  open  :  and  that  vertue  which  the 
one  had  in  the  left  side,  the  other  brother  had  in  the  right  side.     He 
saith  further,  that  manie   sawe  it,  and  that  it  could  be  referred  to 
nothing,  but  to  the  proprietie  of  their  bodies.     Pompa^iatiiis  writeth   Pompan.  lib. 
that  the  kings  of  France  doo  cure  the  disease  called  now  the  kings   'lap'.'^^"^' 
evill,  or  queenes  evill ;  which  hath  beene  alwaies  thought,  and  to  this 
daie  is  supposed  to  be  a  miraculous  and  a  peculiar  gift,  &  a  speciall 
grace  given  to  the  kings  and  queenes  of  England.  Which  some  referre 
to  the  proprietie  of  their  persons,  some  to  the  peculiar  gift  of  God,  and 
some  to  the/  efificacie  of  words.     But  if  the  French  king  use  it  no  304. 
woorsse  than  our  Princesse  doth,  God  will  not  be  offended  thereat  : 
for  hir  maiestie  onelie  useth  godlie  and  divine  praier,  with  some  almes, 
and  referreth  the  cure  to  God  and  to  the  physician.    Plutarch  wnteth   Plutar.  in 

^    ^  .  znta  Catonis. 

that  there  be  certeme  men  called  Psilli,  which  with  their  mouthes 
heale  the  bitings  of  serpents.     Andy.  Bap.  Neap,  saith,  that  an  olive   y.  Bap.  Neap. 
being  planted  by  the  hand  of  a  virgine,  prospereth  ;  which  if  a  harlot    /„,,,  ^agia.  i. 
doo,  it   withereth  awaie.     Also,  if  a  serpent  or  viper  lie  in  a  hole,  it 


248 


13.  Booke. 


The  discoverie 


maie  easilie  be  pulled  out  with  the  left  hand,  wheras  with  the  right 
hand  it  cannot  be  remooved.  Although  this  experiment,  and  such 
like,  are  like  enough  to  be  false  ;  yet  are  they  not  altogether  so 
impious  as  the  miracles  said  to  be  done  by  characters,  charmes,  &c. 
For  manie  strange  properties  remaine  in  sundrie  partes  of  a  living 
creature,  which  is  not  universallie  dispersed,  and  indifferentlie  spred 
through  the  whole  bodie  :  as  the  eie  smelleth  not,  the  nose  seeth  not, 
the  eare  tasteth  not,  &;c. 


The    tenth    Chapter. 


The  venom 
or  poison  of 
an  harlot. 


305- 


215. 


Matth.  13. 
Marke.  6. 
Luke.  4. 
John.  4. 


Wonder- 
full  natu- 
ral! effects 
in   bones 


The  bewitching  venoine  coiiteitied  in  the  bodie  of  an  harlot,  how  hir 
eie,  hir  toong,  hir  beautie  mid  behavior  bewitcheth  some  men : 
of  bones  and  homes  yeelding  great  vertne. 

HE  vertue  conteined  within  the  bodie  of  an  harlot,  or 
rather  the  venome  proceeding  out  of  the  same  maie  be 
beheld  with  great  admiration.  For  hir  eie  infecteth, 
entiseth,  and  (if  I  maie  so  saie)  bewitcheth  them  manie 
times,  which  thinke  themselves  well  armed  against  such  maner  of 
people.  Hir  toong,  hir  gesture,  hir  behaviour,  her  beautie,  and  other 
allurements  poison  and  intoxicate  the  mind  :  yea,  hir  companie  in- 
duceth  impudencie,  corrupteth  virginitie,  confoundeth  and  consumeth 
the  bodies,  goods,  and  the  verie  soules  of  men.  And  finallie  hir 
bodie  destroieth  and  rotteth  the  verie  flesh  and  bones  of  mans 
bodie.  And  this  is  common,  that  we  woonder  not  at  all  thereat,  naie 
we  have  not/  the  course  of  the  sunne,  the  moone,  or  the  starres  in  so 
great  admiration,  as  the  globe,  counterfeting  their  order  :  which  is  in 
respect  but  a  bable  made  by  an  artificer.  So  as  (I  thinke)  if  Christ 
himselfe  had  continued  long  in  the  execution  of  miracles,  and  had  left 
that  power  permanent  and  common  in  the  church  ;  they  would  have 
growne  into  contempt,  and  not  have  beene  esteemed,  according/  to  his 
owne  saieng  :  A  prophet  is  not  regarded  in  his  owne  countrie.  I 
might  recite  infinite  properties,  wherewith  God  hath  indued  the  bodie 
of  man,  worthie  of  admiration,  and  fit  for  this  place.  As  touching 
other  living  creatures,  God  hath  likewise  (for  his  glorie,  and  our  be- 
hoofe)  bestowed  most  excellent  and  miraculous  gifts  and  vertues  upon 
their  bodies  and  members,  and  that  in  severall  and  woonderfull  wise. 
We  see  that  a  bone  taken  out  of  a  carps  head,  stancheth  bloud,  and 
so  doth  none  other  part  besides  of  that  fish.  The  bone  also  in  a  hares 
foot  mitigateth   the  crampe,  as  none  other  bone  nor  part  else  of  the 


of  Witchcraft.  chap.  n.  249 

hare  doth.  How  pretious  is  the  bone  growing  out  of  the  forehead  of  °f'''^'^'^^; 
a  unicorne  ;  if  the  home,  which  we  see,  growe  there,  which  is  doubted  : 
and  of  how  small  accompt  are  the  residue  of  all  his  bones  ?  At  the 
excellencie  whereof,  as  also  at  the  noble  and  innumerable  vertues 
of  herbs  we  muse  not  at  all  ;  bicause  it  hath  pleased  God  to  make 
them  common  unto  us.  Which  perchance  might  in  some  part  assist 
Jaiines  a.nd  Jatiibres,  towards  the  hardning  oi  Pharaos  heart.  But  of 
such  secret  and  strange  operations  read  Albert  De  mineral,  cap.  i. 
II.  17.  Also  Marsiliiis  Fichtus,  cap.  i.  lib.  4.  Cardan,  de  rerum 
varietafe.  J.  Bap.  Neap,  de  magia  naturali.  Peucer,  Wier,  Povipana- 
cius,  Fernelius,  and  others. 


The    eleventh    Chapter. 

Two  notorious  woonders  and  yet  not  marvelled  at. 

THOUGHT  good  here  to  insert  two  most  miraculous 
matters,  of  the  one  I  am  Testis  ocnlatt(s,  an  eie  witnesse  ; 
of  the  other  I  am  so  crediblie  and  certeinelie  informed, 
that  I  dare  and  doo  beleeve  it  to  be  verie  true.  When 
Maister  T.  Ratidolph  returned  out  of  Russia,  after  his  ambassage 
dispatched,  a  gentleman  of  his  traine/  brought  home  a  monument  of  306. 
great  accompt,  in  nature  and  in  propertie  very  wonderful!.  And  bicause 
I  am  loath  to  be  long  in  the  description  of  circumstances,  I  will  first 
describe  the  thing  it  selfe  :  which  was  a  peece  of  earth  of  a  good 
quantitie,  and  most  excellentlie  proportioned  in  nature,  having  these 
qualities  and  vertues  following.  If  one  had  taken  a  peece  of  perfect 
Steele,  forked  and  sharpened  at  the  end,  and  heated  it  red  hot,  offer-    Strange 

properties 

ing  therewith  to  have  touched  it  ;  it  would  have  fled  with  great  cele-  in  a  peece 
ritie  :  and  on  the  other  side,  it  would  have  pursued  gold,  either  in  "f^'*"'^- 
coine  or  bulloine,  with  as  great  violence  and  speed  as  it  shunned  the 
other.  No  bird  in  the  aire  durst  approch  neere  it  ;  no  beast  of  the 
field  but  feared  it,  and  naturallie  fled  from  the  sight  thereof.  It  would 
be  here  to  dale,  and  to  morrovve  twentie  miles  off,  and  the  next  dale 
after  in  the  verie  place  it  was  the  first  dale,  and  that  without  the  helpe 
of  anie  other  creature. 

Johanfies  Fernelius  writeth  of  a  strange  stone  latelie  brought  out  of  Strange 
India,  which   hath  in  it  such  a  marvellous  brightnes,  puritie,  and   fnTst'one: 
shining,  that  therewith   the  aire  round    about  is    so   lightned    and   the  like 

j'  °  .  qualities  in 

cleared,  that  one  may  see  to  read  thereby  in  the  darknes  of  night,  other  stons : 
It  will  not  be  conteined  in  a  close  roome,  but  requireth  an  open  and    194  fg^"  '^^" 

K  K 


250 


The  discoverie 


196, 197. 
198, 199, 
300. 


216. 


307- 


*  Being  the 
7  booke  of 
this  disco- 
verie :  See 
tag.  133,  134, 
i35>  136, 
137.  138, 
160,  &c. 
Where  dis- 
course is 
made  of  o- 
racles,  &c. 


Look  here- 
after in  this 
booke  for 


free  place.  It  would  not  willing/lie  rest  or  stale  here  belowe  on  the 
earth,  but  alvvaies  laboureth  to  ascend  up  into  the  aire.  If  one  presse 
it  downe  with  his  hand,  it  resisteth,  and  striketh  verie  sharpelie.  It 
is  beautifull  to  behold,  without  either  spot  or  blemish,  and  yet  verie 
unplesant  to  taste  or  feele.  If  anie  part  thereof  be  taken  awaie,  it  is 
never  a  whit  diminished,  the  forme  thereof  being  inconstant,  and  at 
everie  moment  mutable.  These  two  things  last  rehearsed  are  strange, 
and  so  long  woondered  at,  as  the  mysterie  and  moralitie  thereof 
remaineth  undiscovered  :  but  when  I  have  disclosed  the  matter,  and 
told  you  that  by  the  lumpe  of  earth  a  man  is  ment,  and  some  of  his 
qualities  described  ;  and  that  that  which  was  conteined  in  the  farre 
fetcht  stone,  was  fier,  or  rather  flame  :  the  doubt  is  resolved,  and 
the  miracle  ended.  And  yet  (I  confesse)  there  is  in  these  two 
creatures  conteined  more  miraculous  matter,  than  in  all  the  load- 
stones and  diamonds  in  the  world.  And  hereby  is  to  be  noted, 
that  even  a  part  of  this  art,  which  is  called  naturall  or  witching 
magicke,  consisteth  as  well  in  the  deceipt  of  words,  as  in  the/ 
sleight  of  hand  :  wherein  plaine  lieng  is  avoided  with  a  figurative 
speech,  in  the  which,  either  the  words  themselves,  or  their  interpreta- 
tion have  a  double  or  doubtfull  meaning,  according  to  that  which  hath 
beene  said  before  in  the  title*  Ob  or  Pytho :  and  shall  be  more  at 
large  hereafter  in  this  treatise  manifested. 


The  twelfe   Chapter. 

0/  illusions,  confederacies,  and  legie^'demaine,  and  how  they  may 
be  well  or  ill  used. 

ANIE  writers  have  beene  abused  as  well  by  untrue  reports, 
as  by  illusion,  and  practises  of  confederacie  and  legier- 
demaine,  &c  :  sometimes  imputing  unto  words  that  which 
resteth  in  the  nature  of  the  thing  ;  and  sometimes  to  the 
nature  of  the  thing,  that  which  proceedeth  of  fraud  and  deception  of 
sight.  But  when  these  experiments  growe  to  superstition  or  impietie, 
they  are  either  to  be  forsaken  as  vaine,  or  denied  as  false.  Howbeit, 
if  these  things  be  doone  for  mirth  and  recreation,  and  not  to  the  hurt 
of  our  neighbour,  nor  to  the  abusing  or  prophaning  of  Gods  name,  in 
mine  opinion  they  are  neither  impious  nor  altogether  unlawfull  : 
though  herein  or  hereby  a  naturall  thing  be  made  to  seeme  super- 
naturall.  Such  are  the  miracles  wrought  by  jugglers,  consisting  in 
fine  and  nimble  conveiance,  called  legierdemaine  :  as  when  they  seeme 


pag.  321. 


of  Witchcraft.  chap.  13.  251 

to  cast  awaie,  or  to  deliver  to  another  that  which  they  reteine  still  in    divers  con- 

,      .  ,  ,  ...  1      ■  r  celts  of 

their  ovvne  hands  ;  or  conveie  otherwise  :  or  seeme  to  eate  a  knife,  or  juggling 
some  such  other  thing,  when  indeed  they  bestowe  the  same  secretlie    afiarg"\e- 
into  their  bosoms  or  laps.     Another  point  of  juggling  is,  when  they   ginning  at 
thrust  a  knife  through  the  braines  and  head  of  a  chicken  or  pullet, 
and  seeme  to  cure  the  same  with  words  :  which  would  live  and  doo 
well,  though    never    a    word  were  spoken.      Some    of   these    toies 
also    consist    in    arythmeticall    devises,    partlie    in    experiments    of 
naturall    magike,  and    partlie    in    private    as    also    in    publike  con- 
federacie./  / 


The    xiii.    Chapter.  30S.     217. 

Of  private  confederacie,  and  of  Brandons  pigeon. 

|RIVATE  confederacie  I  meane,  when  one  (by  a  speciall 
plot  laid  by  himselfe,  without  anie  compact  made  with 
others)  persuadeth  the  beholders,  that  he  will  suddenlie 
and  in  their  presence  doo  some  miraculous  feat,  which 
he  hath  alredie  accomplished  privilie.  As  for  example,  he  will  shew 
you  a  card,  or  anie  other  like  thing  :  and  will  saie  further  unto 
you  ;  Behold  and  see  what  a  marke  it  hath,  and  then  burneth  it  ; 
and  nevertheles  fetcheth  another  like  card  so  marked  out  of  some 
bodies  pocket,  or  out  of  some  corner  where  he  himselfe  before  had 
placed  it  ;  to  the  woonder  and  astonishment  of  simple  beholders, 
which  conceive  not  that  kind  of  illusion,  but  expect  miracles  and 
strange  works. 

What    woondering    and    admiration    was  there    at   Brandon    the    Example 
juggler,  who  painted  on  a  wall  the  picture  of  a  dove,  and  seeing  a   Ws  woon- 
pigeon    sitting   on    the   top  of  a  house,  said  to  the  king  ;    Lo  now   '^'^'■■ 
your    Grace   shall  see  what  a  juggler  can  doo,  if  he  be  his  craftes 
maister  ;    and  then  pricked  the  picture  with  a  knife  so  hard  and  so 
often,  and  with  so  efifectuall  words,  as    the  pigeon  fell  downe  from 
the  top  of  the  house  starke  dead.    I  need  not  write  anie  further  circum- 
stance   to   shew  how  the  matter  was  taken,  what    woondering    was 
thereat,  how  he  was  prohibited  to  use  that  feat  anie  further,  least 
he  should  emploie  it  in  anie  other  kind  of  murther  ;    as  though  he, 
whose  picture  so  ever  he  had  pricked,  must  needs  have  died,  and  so 
the  life  of  all  men  in  the  hands  of  a  juggler  :    as  is  now  supposed  to 
be  in  the  hands  and  willes  of  witches.     This  storie  is,  untill  the  dale 
of  the    writing    hereof,  in    fresh  remembrance,  &  of  the  most  part 
beleeved  as  canonicall,  as  are  all  the  fables  of  witches  :  but  when  you 


252 


15-  Bookc. 


The  discovcrie 


This  I  have 
prooved 
upon  crows 
and  pies. 


This  might 
be  done  by 
a  I  on  fede- 
rate, who 
standing  at 
some  win- 
dow in  a 
church 
steeple,  or 
other  fit 
place,  and 
holding  the 
pigeon  by 
the  leg  in  a 
string,  after 
a  signe  gi- 
ven by  his 
fellowe, 
pulleth 
downe  the 
pigeon,  and 
so  the 
woonder  is 
wrought. 


are  taught  the  feate  or  sleight  (the  secrecie  and  sorcerie  of  the  matter 
being  bewraied,  and  discovered)  you  will  thinke  it  a  mockerie,  and  a 
simple  illusion.  To  interpret  unto  you  the  revelation  of  this 
mysterie  ;  so  it  is,  that  the  poore  pigeon  was  before  in  the  hands  of 
jog.  the  juggler,/  into  whome  he  had  thrust  a  dramme  of  Nux  vomica.,  or 
some  other  such  poison,  which  to  the  nature  of  the  bird  was  so  ex- 
treame  a  venome,  as  after  the  receipt  thereof  it  could  not  live  above 
the  space  of  halfe  an  houre,  and  being  let  lose  after  the  medicine 
ministred,  she  alwaies  resorted  to  the  top  of  the  next  house  :  which 
she  will  the  rather  doo,  if  there  be  anie  pigeons  alreadie  sitting  there, 
and  (as  it  is  alreadie  said)  after  a  short  space  falleth  downe,  either 
Starke  dead,  or  greatlie  astonnied.  But  in  the  meane  time  the  juggler 
useth  words  of  art,  partlie  to  protract  the  time,  and  partlie  to  gaine 
credit  and  admiration  of  the  beholders.  If  this  or  the  like  feate  should 
be  done  by  an  old  woman,  everie  bodie  would  crie  out  for  fier  and 
faggot  to  burne  the  witch./ 


218.  The  xiiii.   Chapter. 

Of  pttblike  confederacies  and  whereof  it  consistefk. 

JUBLIKE  confederacie  is,  when  there  is  before  hand  a 
compact  made  betwixt  diverse  persons  ;    the  one  to  be 
principall,  the  rest  to  be  assistants  in  working  of  mira- 
cles, or  rather  in  cousening  and  abusing  the  beholders. 
As  when   I   tell  you  in  the  presence  of  a  multitude  what  you  have 
thought   or   doone,  or   shall   doo  or  thinke,  when  you  and  I   were 
thereupon  agreed  before.      And  if  this  be  cunninglie   and   closelie 
handled,    it    will   induce  great   admiration    to  the   beholders  ; 
speciallie     when    they    are    before    amazed    and    abused 
by  some  experiments  of  naturall  magike,  arythmeticall 
conclusions,  or  legierdemaine.     Such  were,  for  the 
most  part,  the  conclusions  and  devises  of 
Feates  :  wherein  doubt  you  not,  but 
fannes  and  fainbrex  were 
expert,  active,  and 
readie. 


of  Witchcraft.  cuap.  15.  253 


The    XV.    Chapter. 

How  men  have  beetle  abused  with  words  of  eqtiivocatwn,  with  siindrie 
examples  thereof. 

[|OME  have  taught,  and  others  have  written  certeine  ex- 
periments ;  in  the  expressing  whereof  they  have  used 
such  words  of  equivocation,  as  wherby  manie  have  beene 
overtaken  and  abused  through/  rash  credulitie  :  so  as  310. 
sometimes  (I  saie)  they  have  reported,  taught,  and  written  that  which 
their  capacitie  tooke  hold  upon,  contrarie  to  the  truth  and 
sincere  meaning  of  the  author.     It  is  a  common  jest  among  the  water   ■'^Jesta- 

°  JO  mong  \va- 

men  of  the  Thames,  to  shew  the  parish  church  of  Stone  to  the  passen-    teimen 
gers,  calling  the  same  by  the  name  of  the  lanterne  oiKent ;  affirming,    stone"'*^ 
and  that  not  untrulie,  that  the  said  church  is  as  light  (meaning  in    church  m 

'  &        \  G  Kent  as 

weight  and  not  in  brightnes)  at  midnight,  as  at  noonedaie.     Where-    light  at 
upon  some  credulous  person  is  made  beleeve,  and  will  not  sticke  to   ^s'at"mid- 
afifirme  and  sweare,  that  in  the  same  church  is  such  continuall  light,    '^^'s- 
that  anie  man  may  see  to  read  there  at  all  times  of  the  night  without 
a  candle. 

An  excellent  philosopher,  whome  (for  reverence  unto  his  fame  and 
learning)  I  will  forbeare  to  name,  was  overtaken  by  his  hostesse  at 
Dover  ;  who  merrilie  told  him,  that  if  he  could  reteine  and  keepe  in 
his  mouth  certeine  pibbles  (lieng  at  the  shore  side)  he  should  not  per- 
breake  untill  he  came  to  Calice,  how  rough  and  tempestuous  so  ever 
the  seas  were.  Which  when  he  had  tried,  and  being  not  forced  by 
sicknes  to  vomit,  nor  to  lose  his  stones,  as  by  vomiting  he  must  needs 
doo,  he  thought  his  hostesse  had  discovered  unto  him  an  excellent 
secret,  nothing  doubting  of  hir  amphibologicall  speech  :  and  therefore 
thought  it  a  worthie  note  to  be  recorded  among  miraculous  and 
medicinable  stones  ;  and  inserted  it  accordinglie  into  his  booke, 
among  other  experiments  collected  with  great  industrie,  learning, 
travell,  and  judgement.  All  these  toies  helpe  a  subtill  cousener/  to  219. 
gaine  credit  with  the  multitude.  Yea,  to  further  their  estimation, 
manie  will  whisper  prophesies  of  their  owne  invention  into  the  eares  of 
such  as  are  not  of  quickest  capacitie  ;  as  to  tell  what  weather,  &c  :  shall 
followe.  Which  if  it  fall  out  true,  then  boast  they  and  triumph,  A  slender 
as  though  they  had  gotten  some  notable  conquest  ;  if  not,  they  thecredlt^*^ 
denie    the    matter,    forget    it,    excuse    it,    or    shift    it    off;     as    that   of'^eir 

°  '  '  .        cunning. 

they   told    another   the  contrarie  in  earnest,  and  spake  that  but  m 
jest.      All  these   helps  might  Pharaos  jugglers  have,    to  mainteine 


254 


13-  Booke. 


The  discoverie 


their  cousenages  and  illusions,  towards  the  '^hardening  of  Pharaos 
hart. 

Hereunto  belong  all  maner  of  charmes,  periapts,  amulets,  charac- 
ters, and  such  other  superstitions,  both  popish  and  prophane  :  where- 
311.  by  (if  that  were  true,  which  either  papists,  conjurors,  or  wit/ches 
undertake  to  doo)  we  might  dailie  see  the  verie  miracles  wrought 
indeed,  which  Pharaos  magicians  seemed  to  performe.  Howbeit, 
bicause  by  all  those  devises  or  cousenages,  there  cannot  be  made  so 
much  as  a  nit,  so  as  Jannes  and  Jainbres  could  have  no  helpe  that 
waie,  I  will  speake  thereof  in  place  more  convenient. 


The    xvi.    Chapter. 


The  incon- 
venience 
of  holding 
opinion, 
that  what- 
soever pas- 
seth  our  ca- 
pacitie,  is 
divine,  su- 
pernatu- 
ral!, &c. 


312. 


How  some  are  abused  with  naturall  inagike,  and  sundrie  examples 
thereof  when  illusion  is  added  thereunto,  of  facobs  pied  sheepe, 
and  of  a  blacke  Moore. 

UT  as  these  notable  and  wonderfull  experiments  and  con- 
clusions that  are  found  out  in  nature  it  selfe  (through 
wisedome,  learning,  and  Industrie)  doo  greatlie  oppose 
and  astonnish  the  capacitie  of  man  :  so  (I  sale)  when 
deceipt  and  illusion  is  annexed  thereunto,  then  is  the  wit,  the  faith,  & 
constancie  of  man  searched  and  tried.  For  if  we  shall  yeeld  that  to 
be  divine,  supernaturall,  and  miraculous,  which  we  cannot  compre- 
hend ;  a  witch,  a  papist,  a  conjuror,  a  cousener,  and  a  juggler  may 
make  us  beleeve  they  are  gods  :  or  else  with  more  impietie  we  shall 
ascribe  such  power  and  omnipotencie  unto  them,  or  unto  the  divell,  as 
onelie  and  properlie  apperteineth  to  God.  As  for  example.  By  con- 
federacie  or  cousenage  (as  before  I  have  said)  I  may  seeme  to  manifest 
the  secret  thoughts  of  the  hart,  which  (as  we  learne  in  Gods  booke) 
none  knoweth  or  searcheth,  but  God  himselfe  alone.  And  therfore, 
whosoever  beleeveth  that  I  can  doo  as  I  may  seeme  to  doo,  maketh 
a  god  of  me,  and  is  an  idolater.  In  which  respect,  whensoever  we 
heare  papist,  witch,  conjuror,  or  cousener,  take  upon  him  moi^e  than 
lieth  in  humane  power  to  performe,  we  may  know  &  boldlie  sale  it  is 
a  knacke  of  knaverie  ;  and  no  miracle  at  all.  And  further  we  may 
know,  that  when  we  understand  it,  it  will  not  be  woorth  the  knowing. 
And  at  the  discoverie  of  these  miraculous  toies,  we  shall  leave  to 
wonder  at  them,  and  beginne  to  wonder  at  our  selves,  that  could  be  so 
abused  with/  babies.  Howbeit,  such  things  as  God  hath  laid  up 
secretlie  in  nature  are  to  be  weighed  with  great  admiration,  and  to  be 


of  Witchcraft.  chap.  17.  255 

searched  out  with  such  industrie,  as  may  become  a  christian  man  : 

I  meane,  so  as  neither  God,  nor/  our  neighbour  be  offended  thereby,    220. 

which  respect  doubtlesse  y^wwiji'  a.r\d  Jambres  never  had.     We  find  in 

the  scriptures  diverse  naturall  and  secret  experiments  practised  ;  as 

namehe  that  of  Jacobs  for  pied  sheepe  :  which  are  confirmed  by  pi'o- 

phane  authors,  and  not  oneHe  verified  in  lambs  and  sheepe,  but  in 

horsses,  pecocks,  connies,  &c.  We  read  also  of  a  woman  that  brought 

foorth  a  yoong  blacke  Moore,  by  meanes  of  an  old  blacke  Moore  who   J-  P"/-  '^"f 

was  m  hir  house  at  the  tmie  of  her  conception,  whome  she  beheld  in    ral.  mag. 

phantasie,  as  is  supposed  :    howbeit,  a  gelous  husband  will  not  be 

satisfied  with  such  phantasticall  imaginations.     For  in  truth  a  blacke 

Moore  never  faileth  to  beget  blacke  children,  of  what  colour  soever 

the  other  be  :  Et  sic  e  cotitra. 


The    xvii.    Chapter. 

The  opinion  of  ivitchmongers,  that  divels  can  create  bodies,  and  of 
Pharaos  magiciafis.. 

|T  is  affirmed  hy  James  Sprenger  and  Henrie  Institor,  in 
M.  Mai.  who  cite  Albert  In  lib.  de  anifnalib.  for  their    M.MaUf.p. 
purpose,  that  divels  and  witches  also  can  truelie  make    '■  ''• '°' 
living  creatures  as  well  as  God  ;  though  not  at  an  instant, 
yet  verie  suddenlie.     Howbeit,  all  such  as  are  rightlie  informed  in 
Gods  word,  shall  manifestlie  perceive  and  confesse  the  contrarie,  as   john.  i,  3. 
hath  beene  by  scriptures  alreadie  prooved,  and  may  be  confirmed  by    Coioss.  1,16. 
places  infinite.     And  therefore  I  saie  Jannes  and  /atnbres,  though 
sathan  and  also  Belzebiib  had  assisted  them,  could  never  have  made 
the  serpent  or  the  frogs  of  nothing,  nor  yet  have  changed  the  waters 
with  words.     Neverthelesse,  all  the  learned  expositors  of  that  place 
affirme,  that  they  made  a  shew  of  creation,  «S:c  :  exhibiting  by  cunning 
a  resemblance  of  some  of  those  miracles,  which  GOD  wrought  by  the 
hand  oi  Moses.     Yea  S.  Atigustine  and  manie  other  hold,  that 
they  made  by  art  (and  that  trulie)  the  serpents,  &c./ 

But  that  they  may  by  art  approch  somewhat  neerer  313- 

to  those  actions,  than  hath  beene  yet  declared, 

shall  and  may  appeere  by  these  and 

manie  other  conclusions, 

if  they  be 

true. 


256 


13-  Booke. 


The  discoverie 


The    xviii.    Chapter. 


Natural! 
conclusiOs. 


To  produce 
anie  fowle 
out  of  an  eg, 
without  the 
natural! 
helpe  of 
the  hen. 


*  The  mo- 
ther of  mar- 
vels. 


Two  kind 
of  todes, 
natural!  & 
temporal!. 


How  to  produce  or  make  i/wnsters  by  art  viagike^  and  why  Pharaos 
magicians  could  not  7nake  lice. 

TRATO,  Deniocritiis,  Empedocles,  and  of  late,  Jo.  Bap. 
N'eap.  teach  by  what  meanes  monsters  may  be  produced, 
both  from  beast  and  also  from  fowle.  Aristotle  himselfe 
teacheth  to  make  a  chicken  have  foure  legs,  and  as  manie 
wings,  onlie  by  a  doubled  yolked  eg  :  whereby  also  a  serpent  may  be 
made  to  have  manie  legs.  Or  any  thing  that  produceth  egs,  may 
likewise  be  made  double  membred,  or  dismembred  :  &  the  viler 
creature  the  sooner  brought  to  monstrous  deformitie,  which  in  more 
221.  noble  creatures  is  more  hardlie/  brought  to  passe.  There  are  also 
prettie  experiments  of  an  eg,  to  produce  anie  fowle,  without  the 
naturall  helpe  of  the  hen  :  the  which  is  brought  to  passe,  if  the  eg  be 
laid  in  the  powder  of  the  hens  doong,  dried  and  mingled  with  some  of 
the  hens  fethers,  &  stirred  everie  fourth  houre.  You  may  also  pro- 
duce (as  they  saie)  the  most  venomous,  noisome,  and  dangerous 
serpent,  called  a  cockatrice,  by  melting  a  little  arsenicke,  and  the 
poison  of  serpents,  or  some  other  strong  venome,  and  drowning  an  eg 
therein,  which  there  must  remaine  certeine  dales  ;  and  if  the  eg  be 
set  upright,  the  operation  will  be  the  better.  This  may  also  be 
doone,  if  the  eg  be  laid  in  doong,  which  of  all  other  things  giveth  the 
most  singular  and  naturall  heate  :  and  as  J.  Bap.  Neap,  saith  is 
*Mirabilitim  rerum  parens  ;  who  also  writeth,  that  Crines  fccmincE 
jnenstruoscB  are  turned  into  serpents  within  short  space  :  and  he 
further  saith,  that  basill  being  beaten,  and  set  out  in  a  moist  place, 
betwixt  a  couple  of  tiles,  dooth  ingender  scorpions.  The  ashes  of  a 
ducke,  being  put  betweene  two  dishes,  and  set  in  a  moist  place,  dooth 
ingender  a  huge  tode  :  Quod  etiajn  efficit  sanguis  menstruosus.  Manie 
J14.  writers  conclude,  that  there  be  two  maner  of  todes,  the/  one  bred  by 
naturall  course  and  order  of  generation,  the  other  growing  of  them- 
selves, which  are  called  temporarie,  being  onlie  ingendred  of  shewers 
and  dust  :  and  (as  J.  Bap.  Neap,  saith)  they  are  easie  to  be  made. 
Plutarch  and  Heraclides  doo  saie,  that  they  have  seene  these  to 
descend  in  raine,  so  as  they  have  lien  and  cralled  on  the  tops  of 
houses,  &c.  Also  Aelianus  dooth  saie,  that  he  sawe  frogs  and  todes, 
whereof  the  heads  &  shoulders  were  alive,  &  became  flesh  ;  the 
hinder  parts  being  but  earth,  &  so  cralled  on  two  feete,  the  other 
being  not  yet  fashioned  or  fullie  framed.     And  Jlfacj-obius  reporteth, 


of  Witchcraft. 


Chap,   ic 


257 


that  in  Aegypt,  mice  growe  of  earth  and  shewers ;  as  also  frogs,  todes, 
and  serpents  in  other  places.  They  sale  that  Daiimatus  Hispamis 
could  make  them  when  &  as  manie  as  he  listed.  He  is  no  good 
angler,  that  knoweth  not  how  soone  the  entrales  of  a  beast,  when  they 
are  buried,  will  engender  maggots  (which  in  a  civiler  terme  are  called 
gentles)  a  good  bait  for  small  fishes.  Whosoever  knoweth  the  order 
of  preserving  silkewormes,  may  perceive  a  like  conclusion  :  bicause 
in  the  winter,  that  is  a  dead  seed,  which  in  the  summer  is  a  livelie 
creature.  Such  and  greater  experiments  might  be  knowne  io  Jannes 
and  Jambres,  and  serve  well  to  their  purpose,  especiallie  with  such 
excuses,  delaies,  and  cunning,  as  they  could  joine  therewithall.  But 
to  proceed,  and  come  a  little  neerer  to  their  feats,  and  to  shew  you  a 
knacke  beyond  their  cunning  ;  I  can  assure  you  that  of  the  fat  of  a 
man  or  a  woman,  lice  are  in  verie  short  space  ingendered  :  and  yet  I 
sale,  Pharaos  magicians  could  not  make  them,  with  all  the  cunning 
they  had.  Whereby  you  may  perceive,  that  God  indeed  performed 
the  other  actions,  to  indurate  P/iarao,  though  he  thought  his  magicians 
did  with  no  lesse  dexteritie  than  Moses  worke  miracles  and  woonders. 
But  some  of  the  interpretors  of  that  place  excuse  their  ignorance  in 
that  matter,  thus  ;  The  divell  (sale  they)  can  make  no  creature  under 
the  quantitie  of  a  barlie  come,  and  lice  being  so  little  cannot  therefore 
be  created  by  them.  As  though  he  that  can  make  the  greater,  could 
not  make  the  lesse.  A  verie  grosse  absurditie.  And  as  though 
that  he  which  hath  power  over  great,  had  not  the  like  over 
small./  / 


Maggotts 
ingendred 
of  the  in- 
wards of  a 
beast  are 
good  for 
angling. 


Giles.  Alley  . 
See  the 
poore  mans 
librarie. 


The   xix.    Chapter. 


j/j.  222. 


That  great  matters  may  be  wrought  by  this  art,  when  princes  esteeme 
and  niainteine  it :  of  divers  woonderftdl  experimoits,  and  of 
strange  conchisiotis  in  glasses,  of  the  art  perspective,  &r'c. 

OWBEIT,  these  are  but  trifles  in  respect  of  other  experi- 
ments to  this  effect  ;  speciallie  when  great  princes 
mainteine  &  give  countenance  to  students  in  those 
magicall  arts,  which  in  these  countries  and  in  this  age  is 
rather  prohibited  than  allowed,  by  reason  of  the  abuse  commonlie 
coupled  therewith  ;  which  in  truth  is  it  that  mooveth  admiration  and 
estimation  of  miraculous  workings.  As  for  example.  If  I  afifirme, 
that  with  certeine  charmes  and  popish  praiers  I  can  set  an  horsse  or 
an  asses  head  upon  a  mans  shoulders,  I  shall  not  be  beleeved  ;  or  if 
I  doo  it,  I  shall  be  thought  a  witch.     And  yet  if/.  Bap.  Neap,  experi- 

LL 


258 


13.  Booke. 


The  discoverie 


Wonder- 
full  experi- 
ments. 


To  set  an 
horsses  or 
an  asses 
head  on  a 
mans  neck 
and  shoul- 
ders, 


Strange 
things  to 
be  doone 
by  perspec- 
tive glasses. 


ments  be  true,  it  is  no  difficult  matter  to  make  it  seeme  so  :  and  the 
charme  of  a  witch  or  papist  joined  with  the  experiment,  will  also  make 
the  woonder  seeme  to  proceed  thereof.  The  words  used  in  such  case 
are  unccrteine,  and  to  be  recited  at  the  pleasure  of  the  witch  or  cou- 
sener.  But  the  conclusion  is  this  :  Cut  off  the  head  of  a  horsse  or  an 
asse  (before  they  be  dead)  otherwise  the  vertue  or  strength  thereof 
will  be  the  lesse  effectuall,  and  make  an  earthern  vessell  of  fit 
capacitie  to  conteine  the  same,  and  let  it  be  filled  with  the  oile  and 
fat  therof ;  cover  it  close,  and  dawbe  it  over  with  lome :  let  it 
boile  over  a  soft  fier  three  dales  continuallie,  that  the  flesh  boiled 
may  run  into  oile,  so  as  the  bare  bones  may  be  scene  :  beate  the 
haire  into  powder,  and  mingle  the  same  with  the  oile  ;  and  annoint 
the  heads  of  the  standers  by,  and  they  shall  seeme  to  have  horsses  or 
asses  heads.  If  beasts  heads  be  annointed  with  the  like  oile  made  of 
a  mans  head,  they  shall  seeme  to  have  mens  faces,  as  diverse  authors 
soberlie  affirme.  If  a  lampe  be  annointed  heerewith,  everie  thing  shall 
seeme  most  monstrous.     It  is  also  written,  that  if  that  which  is  called 

316.  Spernia  in  anie  beast  be  bur/ned,  and  anie  bodies  face  therewithal! 
annointed,  he  shall  seeme  to  have  the  like  face  as  the  beast  had. 
But  if  you  beate  arsenicke  verie  fine,  and  boile  it  with  a  little  sulphur 
in  a  covered  pot,  and  kindle  it  with  a  new  candle,  the  standers  by  will 
seeme  to  be  hedlesse.  Aqua  composita  and  salt  being  fiered  in  the 
night,  and  all  other  lights  extinguished,  make  the  standers  by  seeme 
as  dead.  All  these  things  might  be  verie  well  perceived  and  knowne, 
and  also  practised  by  J  amies  and  Jambres.  But  the  woonderous 
devises,  and  miraculous  sights  and  conceipts  made  and  conteined  in 
glasse,  doo  farre  exceed  all  other  ;  whereto  the  art  perspective  is  verie 
necessarie.  For  it  sheweth  the  illusions  of  them,  whose  experiments 
be  seene  in  diverse  sorts  of  glasses  ;  as  in  the  hallowe,  the  plaine,  the 
embossed,  the  columnarie,  the  pyramidate  or  piked,  the  turbinall, 
the  bounched,  the  round,  the  cornerd,  the  inversed,  the  eversed,  the 
massie,  the  regular,  the  irregular,  the  coloured  and  cleare  glasses  : 
for  you  may  have  glasses  so  made,  as  what  image  or  favour  soever 
you  print  in  your  imagination,  you  shall  thinke  you  see  the  same 
therein.     Others  are  so  framed,  as  therein  one  may  see  what  others 

223.  doo/  in  places  far  distant  ;  others,  wherby  you  shall  see  men  hanging 
in  the  aire  ;  others,  whereby  you  may  perceive  men  flieng  in  the 
aire  ;  others,  wherin  you  may  see  one  comming,  &  another  going  ; 
others,  where  one  image  shall  seeme  to  be  one  hundred,  &c.  There 
be  glasses  also,  wherein  one  man  may  see  another  mans  image,  and 
not  his  owne ;  others,  to  make  manie  similitudes ;  others,  to  make  none 
at  all.  Others,  contrarie  to  the  use  of  all  glasses,  make  the  right  side 
turne  to  the  right,  and  the  left  side  to  the  left ;  others,  that  burne  before 


of  Witchcraft. 


Chap. 


259 


and  behind;  others,  that  represent  not  the  images  received  within  them, 
but  cast  them  farre  ofif  in  the  aire,  appearing  Uke  aierie  images,  and 
by  the  collection  of  sunne  beames,  with  great  force  setteth  fier  (verie 
farre  off)  in  everie  thing  that  may  be  burned.  There  be  cleare  glasses, 
that  make  great  things  seeme  little,  things  farre  off  to  be  at  hand  ; 
and  that  which  is  neere,  to  be  far  off ;  such  things  as  are  over  us,  to 
seeme  under  us ;  and  those  that  are  under  us,  to  be  above  us.  There  are 
some  glasses  also,  that  represent  things  in  diverse  colours,  &  them 
most  gorgeous,  speciallie  any  white  thing.  Finally,  the  thing  most 
worthie  of  admiration  concerning  these  glasses,  is,  that  the  lesser 
glass  dooth  lessen/  the  shape  :  but  how  big  so  ever  it  be,  it  maketh  the 
shape  no  bigger  than  it  is.  And  therfore  Atigustine  thinketh  some 
hidden  mysterie  to  be  therein.  Vitellhis,  and  J.  Bap.  Neap,  write 
largelie  hereof.  These  I  have  for  the  most  part  seene,  and  have  the 
receipt  how  to  make  them  :  which,  if  desire  of  brevitie  had  not  for- 
bidden me,  I  would  here  have  set  downe.  But  I  thinke  not  but 
Pharaos  magicians  had  better  experience  than  I  for  those  and  such 
like  devises.  And  (as  Poiiipanacius  saith)  it  is  most  true,  that  some 
for  these  feats  have  beene  accounted  saints,  some  other  witches.  And 
therefore  I  sale,  that  the  pope  maketh  rich  witches,  saints  ;  and 
burneth  the  poore  witches. 


Cocerning 
these  glas- 
ses remem- 
ber that 
the  eiesight 
is  deceived : 
for  Noyi  est 
in  speculo  res 
guiE  specula- 
tur  in  eo. 


317- 


Rash  opini- 
on can  ne- 
ver judge 
soundlie. 


The    XX,    Chapter. 


A  comparison  betwixt  Pharaos  magicians  and  our  witches,  and  how 
their  cunning  consisted  in  jtcggling  knacks. 

JHUS  you  see  that  it  hath  pleased  GOD  to  shew  unto  men 
that  seeke  for  knowledge,  such  cunning  in  finding  out, 
compounding,  and  framing  of  strange  and  secret  things, 
as  thereby  he  seemeth  to  have  bestowed  upon  man,  some 
part  of  his  divinitie.  Howbeit,  God  (of  nothing,  with  his  word)  hath 
created  all  things,  and  dooth  at  his  will,  beyond  the  power  and  also 
the  reach  of  man,  accomplish  whatsoever  he  list.  And  such  miracles 
in  times  past  he  wrought  by  the  hands  of  his  prophets,  as  here  he  did 
by  Moses  in  the  presence  of  Pharao,  which  Jannes  and  Janibres 
apishlie  followed.  But  to  affirme  that  they  by  themselves,  or  by  all 
the  divels  in  hell,  could  doo  indeed  as  Moses  did  by  the  power  of  the 
Holie-ghost,  is  woorsse  than  infidelitie.  If  anie  object  and  sale,  that 
our  witches  can  doo  such  feats  with  words  and  charms,  as  Pharaos 
magicians  did  by  their  art,  I  denie  it  ;  and  all  the  world  will  never  be 


An  apish 
imitation 
in  Jannes 
and  lam- 
bres  of 
working 
woonders. 


2  6o 


13.  Booke. 


TJie  discoverie 


Jo.  Calvhii-, 
lib.  institiii.  i. 
cap.  8.  224. 

Clc.  rccog.  3. 


Erast.  in  dis- 
putat.  dc 
lamiis. 


Actions  un- 

possib'.e  to 

divels  :  Ergo 

to  witches 

conjurors, 

&c. 

[*  Matt.  5,  36] 


Jamb,  de  my- 
steriis. 


able  to  shew  it.  That  which  they  did,  was  openlie  done  ;  as  our 
witches  and  conjurors  never  doo  anie/  thing:  so  as  these  cannot  doo 
as  they  did.  And  yet  (as  Calvine  saith  of  them)  they  were  but 
j/tS".  jugglers.  Neither  could  they  doo,  as  manie/  suppose.  For  as 
elements  saith  ;  These  magicians  did  rather  seeme  to  doo  these 
woonders,  than  worke  them  indeed.  And  if  they  made  but  prestigious 
shewes  of  things,  I  saie  it  was  more  than  our  witches  can  doo.  For 
witchcrafts  (as  Erastus  himselfe  confesseth  in  drift  of  argument)  are 
but  old  wives  fables.  If  the  magicians  serpent  had  beene  a  verie 
serpent,  it  must  needs  have  beene  transformed  out  of  the  rod.  And 
therein  had  beene  a  double  worke  of  God  ;  to  wit,  the  qualifieng  and 
extinguishment  of  one  substance,  and  the  creation  of  another.  Which 
are  actions  beyond  the  divels  power,  for  he  can  neither  make  a  bodie 
to  be  no  bodie,  nor  yet  no  bodie  to  be  a  bodie  ;  as  to  make  something 
nothing,  and  nothing  something  ;  and  contrarie  things,  one  :  naie, 
they  cannot  make  one  haire  either  white  or  blacke.*  If  Pharaos 
magicians  had  made  verie  frogs  upon  a  sudden,  whie  could  they  not 
drive  them  awaie  againe?  It  they  could  not  hurt  the  frogs,  whie 
should  we  thinke  that  they  could  make  them  ?  Or  that  our  witches, 
which  cannot  doo  so  much  as  counterfet  them,  can  kill  cattell  and  other 
creatures  with  words  or  wishes  ?  And  therefore  I  saie  with  Javiblichiis, 
Quce  fascinati  iinaginaimir.,  prceter  iniaginametita  nulla  habent 
actio7iis  £r=  essentice  ve?'itate7n  ;  Such  things  as  we  being  bewitched 
doo  imagine,  have  no  truth  at  all  either  of  action  or  essence,  beside 
the  bare  imagination. 


The    xxi.    Chapter. 


Pharaos 
magicians 
were  not 
raaisters  of 
their  owne 
actions. 


3^9' 


That  the  serpents  and  frogs  were  tritlie  presented,  and  the  water 
poisoned  indeed  by  Jannes  and  Janibres,  0/ false  prophets,  and  of 
their  7niracles,  of  Balams  asse. 

RUELIE  I  thinke  there  were  no  inconvenience  granted, 
though  I  should  admit  that  the  serpent  and  frogs  were 
truelie  presented,  and  the  water  truelie  poisoned  hyfatutes 
and  fanibrcs  ;  not  that  they  could  execute  such  miracles  of 
themselves,  or  by  their  familiars  or  divels  :  but  that  God,  by  the  hands 
of  those  counterfet  couseners,  contrarie  to  their  owne  expectations,  over- 
tooke  them,  and  compelled  them  in  their  ridiculous  wickednes  to  be/ 
instruments  of  his  will  and  vengeance,  upon  their  maister  Pharao  : 
so  as  by  their  hands  God  shewed  some  miracles,  which   he  himselfe 


of  Witchc7'aft. 


Chap.  21. 


261 


wrought  :  as  appeareth  in  Exodus.     For  God  did  put  the  spirit  of 
truth  into  Baalams  mouth,  who  was   hiered    to  cursse  his  people. 
And  ahhough  he  were  a  corrupt  and  false  prophet,  and  went  about  a 
mischeevous  enterprise  ;  yet  God  made  him  an  instrument  (against 
his  will)  to  the  confusion  of  the  wicked.     Which  if  it  pleased  God 
to  doo  here,  as  a  speciall  worke,  whereby  to  shew  his  omnipotencie, 
to  the  confirmation  of  his  peoples  faith,  in  the  doctrine  of   their 
Messias  delivered  unto  them  by  the    prophet    Moses,  then  was  it 
miraculous  and  extraordinarie,  and  not  to  be  looked  for  now.     And 
(as  some  suppose)  there  were  then  a  consort  or  crew  of  false  prophets, 
which   could  also  foretell  things  to  come,  and  worke  miracles.     I 
answer,  it  was  extraordinarie  and  miraculous,  &  that  it  pleased  God 
so/  to  trie  his  people  ;  but  he  worketh  not  so  in  these  dales  :  for  the 
working  of  miracles  is  ceased.     Likewise  in  this  case  it  might  well 
stand  with  Gods  glorie,  to  use  the  hands    of  PJiaraos  magicians, 
towards  the  hardening  of  their  maisters  hart  ;  and  to  make  their 
illusions  and  ridiculous  conceipts  to  become  effectuall.     For  God  had 
promised  and  determined  to  harden  the  heart  of  Pharao.     As  for  the 
miracles  which  Moses  did,  they  mollified  it  so,  as  he  alwaies  relented 
upon  the  sight  of  the  same.     For  unto  the  greatnesse  of  his  miracles 
were  added  such  modestie  and  patience,  as  might  have  mooved  even 
a  heart  of  Steele  or  flint.     But  Pharaos  frowardnes  alwaies  grew  upon 
the  magicians  actions  :  the  like  example,  or  the  resemblance  whereof, 
we  find  not  againe  in  the  scriptures.     And  though  there  were  such 
people  in  those  daies  suffered  and  used  by  God,  for  the  accomplish- 
ment of  his  will  and  secret  purpose  :  yet  it  foUoweth  not,  that  now, 
when  Gods  will  is  wholie  revealed  unto  us  in  his  word,  and  his  sonne 
exhibited    (for    whome,  or    rather  for  the    manifestation   of   whose 
comming  all  those  things  were  suffered  or  wrought)  such  things  and 
such  people  should  yet  continue.     So  as  I  conclude,  the  cause  being 
taken  awaie,  the  thing  proceeding  thence  remaineth  not.     And  to 
assigne  our  witches  and  conjurors  their    roome,  is  to  mocke   and 
contemne  Gods   woonderfuU  works  ;    and  to  oppose    against  them 
cousenages,  juggling  knacks,  and  things  of  nought.     And  therefore, 
as  they  must/  confesse,  that  none  in  these  daies  can  doo  as  Moses 
did  :  so  it  may  be  answered,  that  none  in  these  daies  can  doo  as 
Jannes  and  Jambres  did  :  who,  if  they  had  beene  false  prophets,  as 
they  were  jugglers,  had  yet  beene  more  privileged  to  exceed  our  old 
women  or  conjurors,  in  the  accomplishing  of  miracles,  or  in  prophe- 
sieng,  &c.     For  who  may  be  compared  with  Balaam  ?     Naie,  I  dare 
saie,  that  Balaams  asse  wrought  a  greater  miracle,  and  more  super- 
naturall,  than  either  the  pope  or  all  the  conjurors  and  witches  in 
the  world  can  doo  at  this  dale. 


Exod.  10. 


God  useth 
the  wicked 
as  instru- 
ments to 
execute  his 
eounsels  & 
judgments. 


225. 

The  con- 
trarie  ef- 
fects that 
the  mira- 
cles of  Mo- 
ses and  the 
miracles  of 
the  Aegyp- 
tian  magi- 
cias  wroght 
in  ihe  hart 
of  Pharao. 


330. 


262 


13.  Bookc. 


The  discoverie 


Thai  the 
art  of  jug- 
gling is 
more,  or 
at  least  no 
les  strange 
in  working 
miracles 
than  con- 
juring, 
witchcraft, 
&c. 


To  conclude,  it  is  to  be  avouched  (and  there  be  proofes  manifest 
enough)  that  our  jugglers  approch  much  neerer  to  resemble  PJiaraos 
magicians,  than  either  witches  or  conjurors,  &  can  make  a  more 
livelie  shew  of  working  miracles  than  anie  inchantors  can  doo  :  for 
these  practise  to  shew  that  in  action,  which  witches  doo  in  words  and 
termes.  But  that  you  may  thinke  I  have  reason  for  the  maintenance 
of  mine  opinion  in  this  behalfe,  I  will  surcease  by  multitude  of  words 
to  amplifie  this  place,  referring  you  to  the  tract  following  of  the  art 
of  juggling,  where  you  shall  read  strange  practises  and  cunning 
conveiances  ;  which  bicause  they  cannot  so  convenientlie  be  de- 
scribed by  phrase  of  speech,  as  that  they  should  presentlie  sinke  into 
the  capacitie  of  you  that  would  be  practitioners  of  the  same  ;  I  have 
caused  them  to  be  set  foorth  in  forme  and  figure,  that  your  under- 
standing might  be  somewhat  helped  by  instrumentall  demonstrations. 
And  when  you  have  perused  that  whole  discoverie  of  juggling, 
compare  the  wonders  thereof  with  the  woonders  imputed  to  conjurors 
and  witches,  (not  omitting  PJiaraos  sorcerers  at  anie  hand  in  this 
comparison)  and  I  beleeve  you  will  be  resolved,  that  the  miracles 
doone  in  Pharaos  sight  by  them,  and  the  miracles  ascribed  unto 
witches,  conjurors,  &c  :  may  be  well  taken  for  false  miracles,  meere 
delusions,  &c  :  and  for  such  actions  as  are  commonlie  practised  by 
cunning  jugglers  ;  be  it  either  by  legierdemaine,  confederacie,  or 
otherwise.// 


321.       226. 


The    xxii.    Chapter. 


In  what  re- 
spects jug- 
gling is  tol- 
lerable  and 
also  com- 
mendable. 


The  art  of  juggling  discovered,  and  in  what  points  it  dooth 
principallie  consist. 

I OW  because  such  occasion  is  ministred,  and  the  matter 
so  pertinent  to  my  purpose,  and  also  the  life  of  witch- 
craft and  cousenage  so  manifestlie  delivered  in  the  art 
of  juggling  ;  I  thought  good  to  discover  it,  together  with 
the  rest  of  the  other  deceiptfull  arts  ;  being  sorie  that  it  falleth  out 
to  my  lot,  to  laie  open  the  secrets  of  this  mysterie,  to  the  hinderance 
of  such  poore  men  as  live  thereby  :  whose  dooings  herein  are  not 
onlie  toUerable,  but  greatlie  commendable,  so  they  abuse  not  the 
name  of  God,  nor  make  the  people  attribute  unto  them  his  power  ; 
but  alwaies  acknowledge  wherein  the  art  consisteth,  so  as  thereby 
the  other  unlawfull  and  impious  arts  may  be  by  them  the  rather 
detected  and  bewraied. 


of  Witchcraft. 


Chap.  23. 


The  true  art  therefore  of  juggling  consisteth  in  legierdemaine  ;  to 
wit,  the  nimble  conveiance  of  the  hand,  which  is  especiallie  per- 
formed three  waies.  The  first  and  principall  consisteth  in  hiding  and 
conveieng  of  balles,  the  second  in  the  alteration  of  monie,  the  third 
in  the  shuffeling  of  the  cards.  He  that  is  expert  in  these  may  shew 
much  pleasure,  and  manie  feats,  and  hath  more  cunning  than  all 
other  witches  or  magicians.  All  other  parts  of  this  art  are  taught 
when  they  are  discovered  :  but  this  part  cannot  be  taught  by  any 
description  or  instruction,  without  great  exercise  and  expense  of 
time.  And  for  as  much  as  I  professe  rather  to  discover  than  teach 
these  mysteries,  it  shall  suffice  to  signifie  unto  you,  that  the  endevor 
and  drift  of  jugglers  is  onelie  to  abuse  mens  eies  and  judgements. 
Now  therefore  my  meaning  is,  in  words  as  plaine  as  I  can,  to  rip  up 
certeine  proper  tricks  of  that  art  ;  whereof  some  are  pleasant  and 
delectable,  other  some  dreadfull  and  desperate,  and  all  but  meere 
delusions,  or  counterfet  actions,  as  you  shall  soone  see  by  due  obser- 
vation of  everie  knacke  by  me  heereafter  deciphered./ 


The  three 
principall 
points 
wherein 
legierde- 
maine or 
niniblenes 
of  hand 
diioth  con- 
sist. 


The    xxiii.    Chapter. 


322. 


Of  the  ball,  and  the  inan7ter  of  legierdemaine  therewith,  also 
notable  feats  with  one  or  diverse  balles. 

ONCERNING  the  ball,  the  plaies  &  devises  thereof  are 
infinite,  in  somuch  as  if  you  can  by  use  handle  them 
well,  you  may  shewe  therewith  a  hundreth  feats.  But 
whether  you  seeme  to  throw  the  ball  into  your  left  hand, 
or  into  your  mouth,  or  into  a  pot,  or  up  into  the  aier,  &c  :  it  is  to  be 
kept  still  in  your  right  hand.  If  you  practise  first  with  a  leaden 
bullet,  you  shall  the  sooner  and  better  doo  it  with  balles  of  corke. 
The  first  place  at  your  first  learning,  where  you  are  to  bestow  a  great 
ball,  is  in  the  palme  of  your  hand,  with  your  ringfinger  :  but  a  small 
ball  is  to  be  placed  with  your/  thombe,  betwixt  your  ringfinger  and 
midlefinger,  then  are  you  to  practise  to  doo  it  betwixt  the  other 
fingers,  then  betwixt  the  forefinger  and  the  thombe,  with  the  forefinger 
and  midlefinger  jointlie,  and  therein  is  the  greatest  and  strangest 
cunning  shewed.  Lastlie  the  same  small  ball  is  to  be  practised  in 
the  palme  of  the  hand,  and  by  use  you  shall  not  onelie  seeme  to  put 
anie  one  ball  from  you,  and  yet  reteine  it  in  your  hand  ;  but  you 
shall  keepe  foure  or  five  as  cleanelie  and  certeinelie  as  one.  This 
being  atteined  unto,  you  shall  worke  woonderfuU  feats  :  as  for 
example. 


Great  vari- 
etie  of  plaie 
with  the 
balles,  &c 


227. 


These  feats 
are  nimbly, 
cleanly,  & 
swiftly  to 
be  convei- 
ed  ;  SI  as  the 
eies  of  the 
beholders 
raav  not 


264 


13-  Dooke. 


The  discoverie 


perceive 
the  drift. 


Memoran- 
dum that 
the  juggler 
must  set  a 
good  grace 
on  the  mat- 
ter :  for  that 
is  verie  re- 
quisite. 


»  As,  Hey, 
fortuna  fu- 
rie,  nun- 
quam  cre- 
do, passe, 
passe,  when 
come  you 
sirra :  See 
tag.  147. 


Laie  three  or  foure  balles  before  you,  and  as  manie  small  candle- 
sticks, boUes,  saltsellers,  or  saltseller  covers,  which  is  the  best. 
Then  first  seeme  to  put  one  ball  into  your  left  hand,  and  therwithall 
seeme  to  hold  the  same  fast  :  then  take  one  of  the  candlesticks, 
or  anie  other  thing  (having  a  hollow  foot,  &  not  being  too  great)  and 
seeme  to  put  the  ball  which  is  thought  to  be  in  your  left  hand,  under- 
neath the  same,  and  so  under  the  other  candlesticks  seeme  to  bestow 
the  other  balles  :  and  all  this  while  the  beholders  will  suppose  each 
ball  to  be  under  each  candlesticke  :  this  doone,  some  charme  or 
forme  of  words  is  commonlie  used.  Then  take  up  one  candlesticke 
3^3'  with  one  hand,  and  blow,  saieng  ;  Lo,  you  see  that  is/  gone  :  &  so 
likewise  looke  under  ech  candlesticke  with  like  grace  and  words,  & 
the  beholders  will  woonder  where  they  are  become.  But  if  you,  in 
lifting  up  the  candlesticks  with  your  right  hand,  leave  all  those  three 
or  foure  balles  under  one  of  them  (as  by  use  you  may  easilie  doo, 
having  turned  them  all  downe  into  your  hand,  and  holding  them  fast 
with  your  little  and  ringfingers)  and  take  the  candlesticke  with  your 
other  fingers,  and  cast  the  balles  up  into  the  hollownes  thereof  (for 
so  they  will  not  roll  so  soone  awaie)  the  standers  by  will  be  much 
astonied.  But  it  will  seeme  woonderfuU  strange,  if  also  in  shewing 
how  there  remaineth  nothing  under  an  other  of  those  candlesticks, 
taken  up  with  your  left  hand,  you  leave  behind  you  a  great  ball,  or 
anie  other  thing,  the  miracle  will  be  the  greater.  For  first  they 
thinke  you  have  pulled  awaie  all  the  balles  by  miracle  ;  then,  that 
you  have  brought  them  all  togither  againe  by  like  meanes,  and  they 
neither  thinke  nor  looke  that  anie  other  thing  remaineth  behind  under 
anie  of  them.  And  therefore,  after  manie  other  feats  doone,  returne 
to  your  candlesticks,  remembring  where  you  left  the  great  ball,  and 
in  no  wise  touch  the  same  ;  but  having  an  other  like  ball  about  you, 
seeme  to  bestow  the  same  in  maner  and  forme  aforesaid,  under  a 
candlesticke  which  standeth  furthest  fr5  that  where  the  ball  lieth. 
And  when  you  shall  with  *words  or  charmes  seeme  to  conveie  the 
same  ball  from  under  the  same  candlesticke,  and  afterward  bring  it 
under  the  candlesticke  which  you  touched  not,  it  will  (I  saie)  seeme 
woonderfuU  strange. 


To  make  a  little  ball  swell  hi  your  hand  till  it  be  verie  great. 


TAke  a  verie  great  ball  in  your  left  hand,  or  three  indifferent  big 
balles  ;  and  shewing  one  or  three  little  balles,  seeme  to  put 
them  into  your  said  left  hand,  concealing  (as  you  may  well  doo)  the 
other  balles  which  were  there  in  before  :  then  use  words,  and  make 


of  Witchcraft. 


Chap    24. 


265 


them  seeme  to  swell,  and  open  your  hand,  &c.  This  plaie  is  to  be 
varied  a  hundreth  waies  :  for  as  you  find  them  all  under  one  candle- 
sticke,  so  may  you  go  to  a  stander  by,  and  take  off/  his  hat  or  cap, 
and  shew  the  balles  to  be  there,  by  conveieng  them  thereinto,  as  you 
turne  the  bottome  upward./ 


228. 


To  consume  {or  rather  to  conveie)  one  or  manie  balles  into 
nothing. 

IF  you  take  one  ball,  or  more,  &  seeme  to  put  it  into  your  other 
hand,  and  whilest  you  use  charming  words,  you  conveie  them 
out  of  your  right  hand  into  your  lap  ;  it  will  seeme  strange.  For 
when  you  open  your  left  hand  immediatlie,  the  sharpest  lookers  on 
will  saie  it  is  in  your  other  hand,  which  also  then  you  may  open  ;  & 
when  they  see  nothing  there,  they  are  greatlie  overtaken. 


324- 


How  to  rap  a  wag  upon  the  knuckles. 

But  I  will  leave  to  speake  anie  more  of  the  ball,  for  herein  I  might 
hold  you  all  daie,  and  yet  shall  I  not  be  able  to  teach  you  to 
use  it,  nor  scarslie  to  understand  what  I  meane  or  write  concerning 
it  :  but  certeinelie  manie  are  persuaded  that  it  is  a  spirit  or  a  flie, 
&c.  Memorandum^  that  alwaies  the  right  hand  be  kept  open  and 
streight,  onlie  keepe  the  palme  from  view.  And  therefore  you  may 
end  with  this  miracle.  ^  Laie  one  ball  upon  your  shoulder,  an  other 
on  your  arme,  and  the  third  on  the  table  :  which  because  it  is  round, 
and  will  not  easilie  lie  upon  the  point  of  your  knife,  you  must  bid  a   cheefeiie 

,    .     .      ,  '^         .        ^  ,  ,  ,,     ,  to  the  moo 

Stander  by  laie  it  thereon,  saieng  that  you  meane  to  throwe  all  those   ving  of 
three  balles  into  your  mouth  at  once  :  and  holding  a  knife  as  a  pen   an"j^|j|fr'th. 
in  your  hand,  when  he  is  laieng  it  upon  the  point  of  your  knife,  you 
may  easilie  with  the  haft  rap  him  on  the  fingers,  for  the  other  matter 
wilbe  hard  to  doo. 


[*  Rom.] 


This  feate 
tendeth 


The    xxiiii.    Chapter. 

Of  conveiance  of  nionie. 

HE  conveieng  of  monie  is  not  much  inferior  to  the  ball,  The  monie 

but  much  easier  to  doo.     The  principall  place  to  keepe  must  not  be 

,      ,       ,  of  too  small 

a  peece  of  monie  is  the  palme  of  your  hand,  the  best  nor  of  too 

peece  to  keepe  is  a  testor  ;  but  with  exercise  all  will  be  'u'^ference 

alike,  except  the  mony  be  verie  small,  and  then  it  is  to  be  kept  forhinde- 

M  M 


266 


11..  Booke. 


T/ie  discoverie 


ring  of  the 

convet- 

ance. 


betwixt  the  fingers,  almost  at  the  fingers  end,  whereas  the  ball  is  to 
be  kept  beelowe  neere  to  the  palme./ 


Thisispret- 
tie  if  it  be 
cunninglie 
handled  : 
for  both  the 
eare  and 
the  eie  is 
deceived 
by  this  de- 
vise. 


To  cofiveie  7nonie  out  of  one  of  your  hands  into  the  other  by 
3^5-  legierdemaine. 

First  you  must  hold  open  your  right  hand,  &  lay  therin  a  tester,  or 
some  big  peece  of  monie  :  then  laie  thereupon  the  top  of  your 
long  left  finger,  and  use  words,  and  upon  the  sudden  slip  your  right 
hand  from  your  finger  wherwith  you  held  downe  the  testor,  and  bend- 
ing your  hand  a  verie  little,  you  shall  reteine  the  testor  still  therein  : 
and  suddenlie  (I  sale)  drawing  your  right  hand  through  your  left,  you 
shall  seeme  to  have  left  the  testor  there  speciallie  when  you  shut  in 
due  time  your  left  hand.  Which/  that  it  may  more  plainelie  appeare 
229.  to  be  trulie  doone,  you  may  take  a  knife,  and  seeme  to  knocke  against 
it,  so  as  it  shall  make  a  great  sound  :  but  in  stead  of  knocking  the 
peece  in  the  left  hand  (where  none  is)  you  shall  hold  the  point  of  the 
knife  fast  with  the  left  hand,  and  knocke  against  the  testor  held  in 
the  other  hand,  and  it  will  be  thought  to  hit  against  the  mony  in  the 
left  hand.  Then  use  words,  and  open  your  hand,  and  when  nothing 
is  seene,  it  will  be  woondered  at  how  the  testor  was  remooved. 


To  convert  or  transubstantiate  monie  into  cotmters,  or  counters 
into  monie. 

ANother  waie  to  deceive  the  lookers  on,  is  to  doo  as  before,  with 
a  testor  ;  and  keeping  a  counter  in  the  palme  of  the  left  hand 
secretlie  to  seeme  to  put  the  testor  thereinto  ;  which  being  reteined 
still  in  the  right  hand,  when  the  left  hand  is  opened,  the  testor  will 
seeme  to  be  transubstantiated  into  a  counter. 


Varietie  of 
trickes  may 
be  shewed 
in  juggling 
with  mony. 


To  put  one  testor  into  one  hand,  and  an  other  into  the  other  hand, 
and  with  words  to  bring  thejn  togither. 

HE  that  hath  once  atteined  to  the  facilitie  of  reteining  one  peece 
of  monie  in  his  right  hand,  may  shew  a  hundreth  pleasant 
conceipts  by  that  meanes,  and  may  reserve  two  or  three  as  well  as 
one.  And  lo  then  may  you  seeme  to  put  one  peece  into  your  left 
hand,  and  reteining  it  still  in  your  right  hand,  you  may  togither 
therewith  take  up  another  like  peece,  and  so  with  words  seeme  to 
bring  both  peeces  togither./ 


of  Witchcraft.  chap.  24.  267 


To  put  one  testor  into  a  strangers  hafid,  and  another  into 
your  owne,  and  to  conveie  both  into  the  strangers  hand  with 
words. 

ALso  you  may  take  two  testers  evenlie  set  togither,  and  put  the 
same  in  stead  of  one  testor,  into  a  strangers  hand,  and  then 
making  as  though  you  did  put  one  testor  into  your  left  hand,  with 
words  you  shall  make  it  seeme  that  you  conveie  the  testor  in  your 
hand,  into  the  strangers  hand  :  for  when  you  open  your  said  left 
hand,  there  shall  be  nothing  scene  ;  and  he  opening  his  hand  shall 
find  two,  where  he  thought  was  but  one.  By  this  devise  (I  sale)  a 
hundreth  conceipts  may  be  shewed. 


How  to  doo  the  same  or  the  Ukefeate  otherwise. 

TO  keepe  a  testor,  &c  :  betwixt  your  finger,  serveth  speciallie  for 
this  and  such  like  purposes.  Hold  out  your  hand,  and  cause 
one  to  laie  a  testor  upon  the  palme  thereof,  then  shake  the  same  up 
almost  to  your  fingers  ends,  and  putting  your  thombe  upon  it  ;  you 
shall  easilie,  with  a  little  practise,  conveie  the  edge  betwixt  the  middle 
and  forefinger,  whilest  you  proffer  to  put  it  into  your  other  hand  you  must 
(provided  alwaies  that  the  edge  appeere  not  through  the  fingers  on   take  heed 

,       ,        ,     •  1    X       ,  •    ,     ,      •  1  1  /  ,  /     ,  ^   ,  that  you  be   230. 

the  backside)  which  being  doone,  take  up/  another  testor  (which  you   dose  and 
may  cause  a  stander  by  to  laie  downe)  and  put  them  both  together,    you'd°scre-^ 
either  closelie  instead  of  one  into  a  strangers  hand,  or  keepe  them    dit  the  art. 
still  in  your  owne  :  &  (after  words  spoken)  open  your  hands,  and 
there  being  nothing  in  one,  and  both  peeces  in  the  other,  the  behold- 
ers will  woonder  how  they  came  togither. 


To  throwe  a  peece  of  motiie  awaie,  and  to  find  it  againe  where 
you  list. 

YOu  may,  with  the  middle  or  ringfinger  of  the  right  hand,  conveie 
a  testor  into  the  palme  of  the  same  hand,  «&  seeming  to  cast  it 
awaie,  keepe  it  still  :  which  with  confederacie  will  seeme  strange  ;  to    Use  and  ex- 

^  o     '  ercise  ma- 

wit,  when  you  find  it  againe,  where  another  hath  bestowed  the  verie   keth  men 
like  peece.     But  these  things  without  exercise  cannot  be  doone,  and   p^ctTve." 
therefore   I  will  proceed  to  shew  things  to  be/  brought  to  passe  by  J2y. 
monie,  with  lesse  difficultie  ;  &  yet  as  strange  as  the  rest  :  which 
being  unknowne  are  marvellouslie  commended,  but  being  knowne, 
are  derided,  &  nothing  at  all  regarded. 


268 


13.  Booke. 


The  disc  over  ie 


This  feat  is 
the  stran- 
ger if  it  be 
doone  by 
night  ;  a 
candle 
placed  be- 
tweene  the 
lookers  on 
&  the  jug- 
gler :  for  by 
that  means 
their  eie- 
sight  is  hin- 
dered from 
discerning 
the  conceit. 
[*  =himwardl 


A  discove- 
rie  of  this 
juggling 
knacke. 


With  words  to  inake  a  groat  or  a  testor  to  leape  out  of  a  pot,  or 
to  j-tat  alongst  upon  a  table. 

YOu  shall  see  a  juggler  take  a  groat  or  a  testor,  and  throwe  it  into 
a  pot,  or  laie  it  in  the  midst  of  a  table,  &  with  inchanting 
words  cause  the  same  to  leape  out  of  the  pot,  or  run  towards  him, 
or  from  him  ward*  alongst  the  table.  Which  will  seeme  miraculous, 
untill  you  knowe  that  it  is  doone  with  a  long  blacke  haire  of  a  womans 
head,  fastened  to  the  brim  of  a  groat,  by  meanes  of  a  little  hole 
driven  through  the  same  with  a  Spanish  needle.  In  like  sort  you 
may  use  a  knife,  or  anie  other  small  thing  :  but  if  you  would  have  it 
go  from  you,  you  must  have  a  confederate,  by  which  meanes  all 
juggling  is  graced  and  amended. 

To  make  a  groat  or  a  testor  to  si7ike  through  a  table,  aiid  to  vanish 
out  of  a  handkercher  verie  strangelie. 

Juggler  also  sometimes  will  borrow  a  groat  or  a  testor,  &c  :  and 
marke  it  before  you,  and  seeme  to  put  the  same  into  the  mid- 
dest  of  a  handkercher,  and  wind  it  so,  as  you  may  the  better  see  and 
feele  it.  Then  will  he  take  you  the  handkercher,  and  bid  you  feele 
whether  the  groat  be  there  or  naie  ;  and  he  will  also  require  you  to 
put  the  same  under  a  candlesticke,  or  some  such  thing.  Then  will 
he  send  for  a  bason,  and  holding  the  same  under  the  boord  right 
against  the  candlesticke,  will  use  certeine  words  of  inchantments  ; 
and  in  short  space  you  shall  heare  the  groat  fall  into  the  bason.  This 
doone,  one  takes  off  the  candlesticke,  and  the  juggler  taketh  the 
handkercher  by  a  tasseil,  and  shaketh  it ;  but  the  monie  is  gone  : 
which  seemeth  as  strange  as  anie  feate  whatsoever,  but  being  knowne, 
the  miracle  is  turned  to  a  bable.  For  it  is  nothing  else,  but  to  sowe 
a  groat  into  the  corner  of  a  handkercher,  finelie  covered  with  a  peece 
of  linnen,  little  bigger  than  your  groat  :  which  corner  you  must  con- 
veie  in  steed  of  the  groat  delivered  to  you,  into  the  middle  of  your 
231.  handkercher  ;  leaving  the  other  either  in  your  hand/  or  lap,  which 
328.  afterwards  you  must/  seeme  to  pull  through  the  boord,  letting  it  fall 
into  a  bason,  &c. 


A 


A  notable  tricke  to  transforme  a  counter  to  a  groat. 

TAke  a  groat,  or  some  lesse  peece  of  monie,  and  grind  it  verie 
thin  at  the  one  side  ;  and  take  two  counters,  and  grind  them, 
the  one  at  the  one  side,  the  other  on  the  other  side  :  glew  the  smooth 


of  Witchcraft. 


Chap.  25. 


269 


side  of  the  groat  to  the  smooth  side  of  one  of  the  counters,  joining 
them  so  close  together  as  may  be,  speciallie  at  the  edges,  which  may 
be  so  filed,  as  they  shall  seeme  to  be  but  one  peece  ;  to  wit,  one  side 
a  counter,  and  the  other  side  a  groat.  Then  take  a  verie  little  greene 
waxe  (for  that  is  softest  and  therefore  best)  and  laie  it  so  upon  the 
smooth  side  of  the  other  counter,  as  it  doo  not  much  discolour  the 
groat  :  and  so  will  that  counter  with  the  groat  cleave  togither,  as 
though  they  were  glewed  ;  and  being  filed  even  with  the  groat  and 
the  other  counter,  it  will  seeme  so  like  a  perfect  entire  counter,  that 
though  a  stranger  handle  it,  he  shall  not  bewraie  it ;  then  having  a 
little  touched  your  forefinger,  and  the  thombe  of  your  right  hand 
with  soft  waxe,  take  therewith  this  counterfet  counter,  and  laie  it 
downe  openlie  upon  the  palme  of  your  left  hand,  in  such  sort  as  an 
auditor  laieth  downe  his  counters,  wringing  the  same  hard,  so  as  you 
may  leave  the  glewed  counter  with  the  groat  apparentlie  in  the  palme 
of  your  left  hand  ;  and  the  smooth  side  of  the  waxed  counter  will 
sticke  fast  upon  your  thombe,  by  reason  of  the  wax  wherwith  it  is 
smeered,  and  so  may  you  hide  it  at  your  pleasure.  Provided  alwaies, 
that  you  laie  the  waxed  side  downeward,  and  the  glewed  side  upward: 
then  close  your  hand,  and  in  or  after  the  closing  thereof  turne  the 
peece,  &  so  in  stead  of  a  counter  (which  they  suppose  to  be  in  your 
hand)  you  shall  seeme  to  have  a  groat,  to  the  astonishment  of  the 
beholders,  if  it  be  well  handled./ 


The  jug- 
gler must 
have  none 
of  his  trin- 
kets wan- 
ting :   besides 
that,  it  be- 
hooveth 
him  to  be 
mindfull, 
least  he 
mistake  his 
trickes. 


The    XXV.    Chapter. 


329- 


An  excellent  feat,  to  make  a  two  penie  peece  lie  plaine  in  the  palme 
of  your  hand,  and  to  be  passed  fro7n  thence  when  yon  list. 

|UT  a  little  red  wax  (not  too  thin)  upon  the  naile  of  your 
longest  finger,  then  let  a  stranger  put  a  two  penie  peece 
into  the  palme  of  your  hand,  and  shut  your  fist  suddenlie, 
and  conveie  the  two  penie  peece  upon  the  wax,  which 
with  use  you  may  so  accomplish,  as  no  man  shall  perceive  it.  Then 
and  in  the  meane  time  use  *words  of  course,  and  suddenlie  open 
your  hand,  holding  the  tippes  of  your  fingers  rather  lower  than 
higher  than  the  palme  of  your  hand,  and  the  beholders  will  woonder 
where  it  is  become.  Then  shut  your  hand  suddenlie  again,  &  laie 
a  wager  whether  it  be  there  or  no  ;  and  you  may  either  leave  it  there, 
or  take  it  awaie  with  you  at  your  pleasure.  This  (if  it  be  willt 
handled)  hath  more   admiration   than  any  other  feat  of  the  hand. 


»  As,  Ailif, 
casyl,  zaze, 
hit  mel 
meltat :  Sa- 
turnus,  Ju- 
piter, Mars, 
Sol,  Venus, 
Mercurie, 
Luna:  or 
5uch  like, 
[t  lor  well] 


270 


13    Booke. 


The  discoverie 


[*  Rom.]  Memorandum*  this  may  be  best  handled,  by  putting  the  wax  upon 

the  two  penie  peece,  but  then  must  you  laie  it  in  your  hand  your 
selfe./ 

232.  To  con7icie  a  testor  out  of  ones  hand  that  holdeth  it  fast. 

STicke  a  little  wax  upon  your  thombe,  and  take  a  stander  by  by 
the  finger,  shewing  him  the  testor,  and  telling  him  you  will  put 
the  same  into  his  hand  :  then  wring  it  downe  hard  with  your  waxed 
thombe,  and  using  many  words  looke  him  in  the  face,  &  as  soone  as 
you  perceive  him  to  looke  in  your  face,  or  fro  your  hand,  suddenlie 
take  awaie  your  thombe,  &  close  his  hand,  and  so  will  it  seeme  to 
him  that  the  testor  remaineth  :  even  as  if  you  wring  a  testor  upon 
ones  forehead,  it  will  seeme  to  sticke,  when  it  is  taken  awaie,  espe- 
ciallie  if  it  be  wet.  Then  cause  him  to  hold  his  hand  still,  and  with 
speed  put  into  another  mans  hand  (or  into  your  owne)  two  testors 
jjo.  in  stead  of  one,  and  use  words  of  course,  wher/by  you  shall  make 
not  onelie  the  beholders,  but  the  holders  beleeve,  when  they  open 
their  hands,  that  by  inchantment  you  have  brought  both  togither. 


In  these 
knacks  of 
confedera- 
cie  Feats 
had  the 
name,  whi- 
lest  he  li- 
ved. 


To  throw  e  a  peece  of  monie  into  a  deepe  pond,  and  to  fetch  it  againe 
from  whence  yotc  list. 

THere  be  a  marvellous  number  of  feats  to  be  doone  with  monie, 
but  if  you  will  worke  by  private  confederacie,  as  to  marke  a 
shilling,  or  anie  other  thing,  and  throwe  the  same  into  a  river  or  deepe 
pond,  and  having  hid  a  shilling  before  with  like  marks  in  some  other 
secret  place  ;  bid  some  go  presentlie  &  fetch  it,  making  them  beleeve, 
that  it  is  the  verie  same  which  you  threw  into  the  river :  the  beholders 
will  marvell  much  at  it.  And  of  such  feats  there  may  be  doone  a 
marvellous  number  ;  but  manie  more  by  publike  confederacie, 
whereby  one  may  tell  another  how  much  monie  he  hath  in  his  pursse, 
and  a  hundreth  like  toies,  and  all  with  monie. 


A  knacke 
more  mer- 
rie  than 
marvellous. 


To  conveie  one  shilling  being  in  one  hand  into  another,  holding 
your  armes  abroad  like  a  rood. 

Evermore  it  is  necessarie  to  mingle  some  merie  toies  among  your 
grave  miracles,  as  in  this  case  of  monie,  to  take  a  shilling  in 
each  hand,  and  holding  your  armes  abroad,  to  laie  a  wager  that  you 
will  put  them  both  into  one  hand,  without  bringing  them  anie  whit 
neerer  togither.     The   wager  being  made,  hold  your  armes  abroad 


of  Witchc7'aft. 


Chap.  26. 


271 


like  a  rood,  and  turning  about  with  your  bodie,  laie  the  shilling  out 
of  one  of  your  hands  upon  the  table,  and  turning  to  the  other  side 
take  it  up  with  the  other  hand  :  and  so  you  shall  win  your  wager. 


How  to  rap  a  wag  on  the  knuckles. 

DEliver  one  peece  of  monie  with  the  left  hand  to  one,  and  to  a 
second  person  another,  and  offer  him  that  you  would  rap  on 
the  fingers  the  third  ;  for  he  (though  he  be  ungratious  and  subtill) 
seeing  the  other  receive  monie,  will  not  lightlie  refuse  it  :  and  when 
he  offereth  to  take  it,  you  may  rap  him  on  the  fingers  with  a  knife, 
or  somewhat  else  held  in  the  right/  hand,  saieng  that  you  knew  by  your  233 
familiar,  that  he  ment  to  have  kept  it  from  you./ 


Another  to 
the  same 
purpose 
raid  in  pag. 
324- 


The   xxvi.    Chapter. 

To  transforme  ante  one  small  tiling  into  anie  other  forme  by 
folding  of  paper. 

AKE  a  sheete  of  paper,  or  a  handkercher,  and  fold  or 
double  the  same,  so  as  one  side  be  a  little  longer  than 
an  other  :  then  put  a  counter  betweene  the  two  sides  or 
leaves  of  the  paper  or  handkercher,  up  to  the  middle  of 
the  top  of  the  fold,  holding  the  same  so  as  it  be  not  perceived,  and 
laie  a  groat  on  the  outside  thereof,  right  against  the  counter,  and  fold 
it  downe  to  the  end  of  the  longer  side  :  and  when  you  unfold  it 
againe,  the  groat  will  be  where  the  counter  was,  and  the  counter 
where  the  groat  was ;  so  as  some  will  suppose  that  you  have  transub- 
stantiated the  monie  into  a  counter,  and  with  this  manie  feats  may 
be  doone. 

The  like  or  rather  stranger  than  it  may  be  done,  with  two  papers 
three  inches  square  a  peece,  divided  by  two  folds  into  three  equall 
parts  at  either  side,  so  as  each  folded  paper  remaine  one  inch  square: 
then  glew  the  backsides  of  the  two  papers  together  as  they  are  folded, 
&  not  as  they  are  open,  &  so  shall  both  papers  seeme  to  be  but  one  ; 
&  which  side  soever  you  open,  it  shall  appeare  to  be  the  same,  if  you 
hide  handsomelie  the  bottome,  as  you  may  well  doo  with  your  middle 
finger,  so  as  if  you  have  a  groat  in  the  one  and  a  counter  in  the  other, 
you  (having  shewed  but  one)  may  by  turning  the  paper  seeme  to 
transubstantiate  it.  This  may  be  best  performed,  by  putting  it  under 
a  candlesticke,  or  a  hat,  &c  :  and  with  -'words  seeme  to  doo  the  feat. 


33^- 


*  Such  as 
you  shall 
find  in  pag. 
323.  &  329- 
in  the  mar- 
ginal notes 
or  some 
strange 
terms  of 
your  owne 
devising. 


272 


13-  Booke. 


The  discoverie 


The    xxvii.    Chapter. 

Of  cards,  with  good  cautions  how  to  avoid  cottsenage  therein: 
speciall  rules  to  conveie  and  handle  the  cards,  and  the  maner  and 
order  how  to  accotnplish  all  difficult  and  strange  things  wrought 
with  cards. 


33^- 


Of  dice 
plaie  &  the 
like  un- 
thriftie 
games, 
mark  these 
two  olde 
verses :  Lu- 
dens  taxillis 
bene  respice 
quid  sit  in  234. 
illis,  Mors  tua 
fors  tua.  res 
tua  spes  tua 
fendet  in  il- 
lis: and  re- 
member 
them. 


Note. 


||AVING  now  bestowed  some  waste  monie  among  you,  I 
will  set  you  to  cards  ;  by  which  kind  of  witchcraft  a 
great  number  of  people  have  juggled  awaie  not  onelie 
their  monie,  but  also  their  lands,/  their  health,  their 
time,  and  their  honestie.  I  dare  not  (as  I  could)  shew  the  lewd 
juggling  that  chetors  practise,  least  it  minister  some  offense  to  the 
well  disposed,  to  the  simple  hurt  and  losses,  and  to  the  wicked 
occasion  of  evill  dooing.  But  I  would  wish  all  gamesters  to  beware, 
not  onlie  with  what  cards  and  dice  they  plaie,  but  speciallie  with 
whome  &  where  they  exercise  gaming.  And  to  let  dice  passe  (as 
whereby  a  man  male  be  inevitablie  cousened)  one  that  is  skilfull  to 
make  and  use  Bumcards,  may  undoo  a  hundreth  wealthie  men  that 
are  given  to  gaming  :  but  if  he  have  a  confederate  present,  either  of/ 
the  plaiers  or  standers  by,  the  mischiefe  cannot  be  avoided.  If  you 
plaie  among  strangers,  beware  of  him  that  seemes  simple  or  drunken  ; 
for  under  their  habit  the  most  speciall  couseners  are  presented,  & 
while  you  thinke  by  their  simplicitie  and  imperfections  to  beguile 
them  (and  therof  perchance  are  persuaded  by  their  confederats,  your 
verie  freends  as  you  thinke)  you  your  selfe  will  be  most  of  all  over- 
taken. Beware  also  of  bettors  by,  and  lookers  on,  and  namelie  of 
them  that  bet  on  your  side  :  for  whilest  they  looke  in  your  game 
without  suspicion,  they  discover  it  by  signes  to  your  adversaries,  with 
whome  they  bet,  and  yet  are  their  confederates. 

But  in  shewing  feats,  and  juggling  with  cards,  the  principall  point 
consisteth  in  shuffling  them  ninjblie,  and  alwaies  keeping  one  certeine 
card  either  in  the  bottome,  or  in  some  knowne  place  of  the  stocke, 
foure  or  five  cards  from  it.  Hereby  you  shall  seeme  to  worke  woon- 
ders  ;  for  it  will  be  easie  for  you  to  see  or  spie  one  card,  which 
though  you  be  perceived  to  doo,  it  will  not  be  suspected,  if  you 
shuffle  them  well  afterwards.  And  this  note  I  must  give  you,  that  in 
reserving  the  bottome  card,  you  must  alwaies  (whilest  you  shuffle) 
keepe  him  a  little  before  or  a  little  behind  all  the  cards  lieng  under- 
neath him,  bestowing  him  (I  sale)  either  a  little  beyond  his  fellowes 
before,  right  over  the  forefinger,  or  else  behind  the  rest,  so  as  the  little 


of  Witchcraft. 


Chap.  27. 


27. 


finger  of  the  left  hand  may  meete  with  it  :  which  is  the  easier,  the 
readier,  and  the  better  waie.  In  the  beginning  of  your  shuffling,  shuffle 
as  thicke  as  you  can  ;  and  in  the  end  throw  upon  the  stocke  the  nether 
card  (with  so  manie  mo  at  the  least  as  you  would  have  preserved  for 
anie  purpose)  a  little  before  or  behind  the  rest.  Provided  alwaies,  that 
your  forefinger,  if  the  packe  be  laied  before,  or  the  little  finger,  if  the 
packe  lie  be/hind,  creepe  up  to  meete  with  the  bottome  card,  and  not  lie  333. 
betwixt  the  cards  :  and  when  you  feele  it,  you  may  there  hold  it,  untill 
you  have  shuffled  over  the  cards  againe,  still  leaving  your  kept  card  be- 
low. Being  perfect  herein,  you  may  doo  almost  what  you  list  with  the 
cards.  By  this  meanes,  what  packe  soever  you  make,  though  it 
consist  of  eight,  twelve,  or  twentie  cards,  you  may  keepe  them  still 
together  unsevered  next  to  the  nether  card,  and  yet  shuffle  them  often 
to  satisfie  the  curious  beholders.  As  for  example,  and  for  brevities 
sake,  to  shew  you  diverse  feats  under  one. 


How  to  deliver  outfoure  aces,  and  to  convert  them  into 
foure  knaves. 

MAke  a  packe  of  these  eight  cards  ;  to  wit,  foure  knaves  and 
foure  aces  :  and  although  all  the  eight  cards  must  lie  immedi- 
atlie  together,  yet  must  ech  knave  and  ace  be  evenlie  severed,  and 
the  same  eight  cards  must  lie  also  in  the  lowest  place  of  the  bunch. 
Then  shuffle  them  so,  as  alwaies  at  the  second  shuffling,  or  at  least 
wise  at  the  end  of  your  shuffling  the  said  packe,  and  of  the  packe  one 
ace  may  lie  nethermost,  or  so  as  you  may  know  where  he  goeth  and 
lieth  :  and  alwaies  (I  saie)  let  your  foresaid  packe  with  three  or  foure 
cardsmorelie  unseparablie  together  immediatlie  upon  and  with  that  ace. 
Then  using  some  speech  or  other  devise,  and  putting  your  hands  with 
the  cards  to  the  edge  of  the  table  to  hide  the  action,  let  out  privilie  a 
peece  of  the  second  card,  which  is  one  of  the  knaves,  holding/  foorth 
the  stocke  in  both  your  hands,  and  shewing  to  the  standers  by  the 
nether  card  (which  is  the  ace  or  kept  card)  covering  also  the  head  or 
peece  of  the  knave  (which  is  the  next  card)  with  your  foure  fingers, 
draw  out  the  same  knave,  laieng  it  downe  on  the  table  :  then  shuffle 
againe,  keeping  your  packe  whole,  and  so  have  you  two  aces  lieng 
together  in  the  bottome.  And  therfore,  to  reforme  that  disordered 
card,  as  also  for  a  grace  and  countenance  to  that  action,  take  off  the 
uppermost  card  of  the  bunch,  and  thrust  it  into  the  middest  of  the 
cards  ;  and  then  take  awaie  the  nethermost  card,  which  is  one  of  your 
said  aces,  and  bestow  him  likewise.  Then  may  you  begin  as  before, 
shewing  an  other  ace,  and  in  steed  thereof,  laie  downe  an  other  knave: 
and  so  foorth,  untill  in  steed  of  foure  aces  you/  have  laied  downe  foure 

N  N 


You  must 
be  well  ad- 
vised in  the 
shuffling  of 
the  bunch, 
least  you 
overshoot 
your  selfe. 


235. 


334- 


2  74  i3- Booke.  TJic  discoverie 

knaves.  The  beholders  all  this  while  thinking  that  there  lie  foure 
aces  on  the  table,  are  greatlie  abused,  and  will  marvell  at  the  trans- 
formation. 

How  to  tell  one  7vhat  card  he  seeth  in  the  bottome,  when  the 
same  card  is  shiifflcd  into  the  stocke. 

WHen  you  have  seene  a  card  privilie,  or  as  though  you  marked  it 
not,  laie  the  same  undermost,  and  shuffle  the  cards  as  before 
you  are  taught,  till  your  card  lie  againe  below  in  the  bottome.  Then 
shew  the  same  to  the  beholders,  willing  them  to  remember  it  :  then 
shuffle  the  cards,  or  let  anie  other  shuffle  them  ;  for  you  know  the 
card  alreadie,  and  therefore  may  at  anie  time  tell  them  what  card  they 
^     ,  saw  :  which*  neverthelesse  would  be  done  with  great  circumstance  and 

*  For  that  .,...,. 

will  drawe  shew  of  difficultie. 

the  action 
into  the 
greater  ad- 

'""■^*'°"-  An  other  tvaie  to  doo  the  same,  haviiig yonr  sclfe  indeed  never 

seene  the  card. 

IF  you  can  see  no  card,  or  be  suspected  to  have  seene  that  which 
you  meane  to  shew,  then  let  a  stander  by  first  shuffle,  and  after- 
wards take  you  the  cards  into  your  hands,  and  (having  shewed  and 
not  seene  the  bottome  card)  shuffle  againe,  and  keepe  the  same  card, 
as  before  you  are  taught ;  and  either  make  shift  then  to  see  it  when 
their  suspicion  is  past,  which  male  be  done  by  letting  some  cards  fall, 
or  else  laie  downe  all  the  cards  in  heaps,  remembring  where  you  laid 
your  bottome  card.  Then  spie  how  manie  cards  lie  in  some  one 
heape,  and  laie  the  heape  where  your  bottome  card  is  upon  that 
heape,  and  all  the  other  heapes  upon  the  same  :  and  so,  if  there  were 
five  cards  in  the  heape  wheron  you  laied  your  card,  then  the  same 
must  be  the  sixt  card,  which  now  you  may  throw  out,  or  looke  upon 
without  suspicion  :  and  tell  them  the  card  they  saw. 

To  tell  one  luiiJtoitt  confederacie  what  card  lie  thinketh. 

LAie  three  cards  on  a  table,  a  little  waie  distant,  and  bid  a  stander 
by  be  true  and  not  waver,  but  thinke  one  of  them  three,  and  by 
thought.  his  eie  you  shall  assuredlie  perceive  which  he  both  seeth  and  thinketh. 

335.    And  you  shall  doo  the  like,  if  you  cast  downe  a  whole/  paire  of  cards 
236.    with  the  faces  upward,/  wherof  there   will  be  few  or  none  plainlie 
perceived,  and  they  also  coate  cards.     But  as  you  cast  them  downe 
suddenlie,  so  must  you  take  them  up  presentlie,  marking  both  his  eie 
and  the  card  whereon  he  looketh. 


of  WitcJicraft. 


Chap.  28. 


275 


The    xxviii.    Chapter. 


HoiiJ  to  tell  what  card  ante  man  tliinketh,  how  to  conveie  the  sa/ne 
into  a  kernell  of  a  nut  or  cherts  tone,  &^c:  and  the  same  again  e 
into  ones  pocket :  hoiu  to  make  one  draive  the  same  or  anie  card 
yon  list,  and  all  under  one  devise. 


AKE  a  nut,  or  a  cheristone,  &  burne  a  hole  through  the 
side  of  the  top  of  the  shell,  and  also  through  the  kernell 
(if  you  will)  with  a  hot  bodkin,  or  boare  it  with  a  nail  ; 
and  with  the  eie  of  a  needle  pull  out  some  of  the  kernell, 
so  as  the  same  may  be  as  wide  as  the  hole  of  the  shell.  Then  write 
the  number  or  name  of  a  card  in  a  peece  of  fine  paper  one  inch  or 
halfe  an  inch  in  length,  and  halfe  so  much  in  bredth,  and  roll  it  up 
hard  :  then  put  it  into  a  nut,  or  cheristone,  and  close  the  hole  with  a 
little  red  waxe,  and  rub  the  same  with  a  litle  dust,  and  it  will  not  be 
perceived,  if  the  nut  or  cheristone  be  browne  or  old.  Then  let 
your  confederate  thinke  that  card  which  you  have  in  your  nut,  &c  : 
and  either  conveie  the  same  nut  or  cheristone  into  some  bodies 
pocket,  or  laie  it  in  some  strange  place  :  then  make  one  drawe  the 
same  out  of  the  stocke  held  in  your  hand,  which  by  use  you  may 
well  doo.  But  sale  not ;  I  will  make  you  perforce  draw  such  a 
card  ;  but  require  some  stander  by  to  draw  a  card,  saieng  that  it 
skils  not  what  card  he  draw.  And  if  your  hand  serve  you  to  use 
the  cards  well,  you  shall  prefer  unto  him,  and  he  shall  receive  (even 
though  he  snatch  at  an  other)  the  verie  card  which  you  kept,  and 
your  confederate  thought,  and  is  written  in  the  nut,  and  hidden  in 
the  pocket,  &c.  You  must  (while  you  hold  the  stocke  in  your  hands, 
tossing  the  cards  to  and  fro)  remember  alwaies  to  keepe  your  card 
in  your  eie,  and  not  to  loose  the  sight  thereof.  Which  feate,  till 
you  be  perfect  in,  you  may/  have  the  same  privilie  marked  ;  and  when 
you  perceive  his  hand  readie  to  draw,  put  it  a  little  out  towards  his 
hand,  nimblie  turning  over  the  cards,  as  though  you  numbred  them, 
holding  the  same  more  loose  and  open  than  the  rest,  in  no  wise  suffer- 
ing him  to  draw  anie  other :  which  if  he  should  doo,  you  must  let  three 
or  foure  fall,  that  you  may  beginne  againe.  II  This  will  seeme  most 
strange,  if  your  said  paper  be  inclosed  in  a  button,  and  by  confederacie 
sowed  upon  the  doublet  or  cote  of  anie  bodie.  This  tricke  they  com- 
monlie  end  with  a  nut  full  of  inke,  in  which  case  some  wag  or  unhappie 
boie  is  to  be  required  to  thinke  a  card  ;  and  having  so  doone,  let  the 
nut  be  delivered  him  to  cracke,  which  he  will  not  refuse  to  doo,  if  he 
have  seene  the  other  feate  plaied  before./ 


Tricks  with 
cards,  &c  : 
which  must 
be  doone 
with  confe- 
deracie. 


336- 


A  iiierrie 
conceipt, 
the  like 
whereof 
you  shall 
find  in  pag. 
324,  &  ?30. 


276 


13    Booke. 


TJie  discoverie 


237. 


The    xxix.    Chapter. 


Fast  and 
loose  with  a 
handker- 
cher. 


337- 


Of  fast  or  loose,  hoiu  to  ktiit  a  hard  knot  upon  a  handkercher,  and 
to  tindoo  the  sajne  with  words, 

I  HE  Aegyptia7is  )\xg<^v[\%  witchcraft  or  sortilegie  standeth 
much  in  fast  or  loose,  whereof  though  I  have  written 
somwhat  generalHe  alreadie,  yet  having  such  oportunitie 
I  will  here  shew  some  of  their  particular  feats  ;  not 
treating  of  their  common  tricks  which  is  so  tedious,  nor  of  their  for- 
tune telling  which  is  so  impious  ;  and  yet  both  of  them  meere 
cousenages.  IT  Make  one  plaine  loose  knot,  with  the  two  corner 
ends  of  a  handkercher,  and  seeming  to  draw  the  same  veriehard,  hold 
fast  the  bodie  of  the  said  handkercher  (neere  to  the  knot)  with  your 
right  hand,  pulling  the  contrarie  end  with  the  left  hand,  which  is  the 
corner  of  that  which  you  hold.  Then  close  up  handsomlie  the  knot, 
which  will  be  yet  somewhat  loose,  and  pull  the  handkercher  so  with 
your  right  hand,  as  the  left  hand  end  may  be  neere  to  the  knot  :  then 
will  it  seeme  a  true  and  a  firme  knot.  And  to  make  it  appeare  more 
assuredlie  to  be  so  indeed,  let  a  stranger  pull  at  the  end  which  you  hold 
in  your  left  hand,  whilest  you  hold  fast  the  other  in  your  right 
hand  :  and  then  holding  the  knot  with  your  forefinger  &  thombe, 
&  the  nether  part  of  your  handkercher  with  your  other  fingers,/ 
as  you  hold  a  bridle  when  you  would  with  one  hand  slip  up  the  knot 
and  lengthen  your  reines.  This  doone,  turne  your  handkercher  over 
the  knot  with  the  left  hand,  in  dooing  whereof  you  must  suddenlie 
slip  out  the  end  or  corner,  putting  up  the  knot  of  your  handkercher 
with  your  forefinger  and  thombe,  as  you  would  put  up  the  foresaid 
knot  of  your  bridle.  Then  deliver  the  same  (covered  and  wrapt  in 
the  middest  of  your  handkercher)  to  one,  to  hold  fast,  and  so  after 
some  words  used,  and  wagers  laied,  take  the  handkercher  and  shake 
it,  and  it  will  be  loose. 


Fasl  or  lose 
with  whip- 
coids  and 
b;.adcs. 


A  notable  feate  of  fast  or  loose  j  nainelie,  to  pull  three  beads  tofies 
from  off  a  cord,  while  you  hold  fast  the  e7ids  thereof  without 
remooving  of  your  hand. 

TAke  two  little  whipcords  of  two  foote  long  a  peece,  double 
them  equallie,  so  as  there  may  appeare  foure  ends.  Then  take 
three  great  headstones,  the  hole  of  one  of  them  beeing  bigger  than 
the  rest  ;  and    put  one  headstone  upon  the  cie  or  bowt  of  the  one 


of  Witchcraft. 


Chap.  30. 


277 


cord,  and  an  other  on  the  other  cord.     Then  take   the  stone  with 
the  greatest  hole,  and  let  both  the  bowts  be  hidden  therein:  which 
may  Ue  the  better  doone,  if  you  put  the  eie  of  the  one  into  the  eie 
or  bowt   of  the  other.     Then  pull  the  middle  bead   upon  the  same, 
being   doubled  over  his  fellow,  and  so  will  the  beads  seeme  to  be 
put  over  the  two  cords  without  partition.     For  holding  fast  in  each 
band  the  two  ends  of  the  two  cords,  you  may  tosse  them  as  you 
list,  and  make  it  seeme  manifest  to  the  beholders,  which  may  not  see 
how    you  have  doone  it,  that  the  beadstons  are  put  upon  the  two 
cords    without    anie   fraud.     Then   must   you  seeme  to  adde   more 
effectuall  binding  of  those  headstones  to  the  string,  and  make  one/ 
halfe  of  a  knot  with  one  of  the  ends  of  each  side ;  which  is  for  no   238. 
other  purpose,  but   that    when   the  headstones  be   taken  awaie,  the   This  con- 
cords may  be  scene  in  the  case  which  the   beholders  suppose  them    musu^e 
to  be  in  before.     For  when  you  have  made  your  halfe  knot  (which   ciose'ie 

,  ,  ^  ,  doone  :  hrgo 

m  anie  wise  you  may  not  double  to  make  a  perfect  knot)  you  must   it  must  be 

deliver  into  the  hands  of  some  stander  by  those  two  cords  ;  namelie,    "g°s  wofke. 

two  ends  evenlie   set  in  one  hand,  and   two  in  the  other,  and  then 

with  a  wager,  &c :  beginne  to  pull  off  your  headstones,  &c:  which  if 

you  handle  nimblie,  and  in  the  end  cause  him  to  pull  his  two  ends, 

the  two  cords  will/  shew  to  be  placed  plainelie,  and  the  headstones  jjiJ. 

to  have  come  through  the  cords.     But  these  things  are  so  hard  and 

long  to  be  described,  that  I  will  leave  them  ;  whereas  I  could  shew 

great  varietie. 


The    XXX.    Chapter. 


Juggliftg  knacks  by  confederacies  and  how  to  know  whether  one 
cast  crosse  or  pile  by  the  ringing. 

AIE  a  wager  with  your  confederate  (who  must  seeme 
simple,  or  obstinatlie  opposed  against  you)  that  standing 
behind  a  doore,  you  will  (by  the  sound  or  ringing  of 
the  monie)  tell  him  whether  he  cast  crosse  or  pile:  so 
as  when  you  are  gone,  and  he  hath  fillipped  the  monie  before  the 
witnesses  who  are  to  be  cousened,  he  must  sale ;  What  is  it,  if  it 
be  crosse  ;  or  What  ist,  if  it  be  pile  :  or  some  other  such  signe,  as 
you  are  agreed  upon,  and  so  you  need  not  faile  to  gesse  rightlie. 
By  this  meanes  (if  you  have  anie  invention)  you  may  seeme  to  doo 
a  hundreth  miracles,  and  to  discover  the  secrets  of  a  rnans  thoughts, 
or  words  spoken  a  far  off. 


What  is  it  ? 
What  ist  ? 
signes  of 
confede- 
racie. 


278 


13.  Bookc. 


The  discoverie 


To  make  a  shoale  of  goslings  draiue  a  timber  log. 

TO  make  a  shoale  of  goslings,  or  (as  they  saie)  a  gaggle  of  geese 
to  seeme  to  drawe  a  timber  log,  is  doone  by  that  verie  meanes 
that  is  used,  when  a  cat  dooth  drawe  a  foole  through  a  pond  or 
river  :  but  handled  somewhat  further  off  from  the  beholders. 


Eleazers 
ftate  of  c5- 
federacie. 


339- 


239. 


To  make  a  pot  or  anie  such  thing  standing  fast  on  the  aipboord^ 
to  fall  doiune  thense  by  vertue  of  words. 

LEt  a  cupboord  be  so  placed,  as  your  confederate  may  hold  a 
blacke  thred  without  in  the  court,  behind  some  window  of  that 
roome  ;  and  at  a  certeine  lowd  word  spoken  by  you,  he  may  pull 
the  same  thred,  being  woond  about  the  pot,  &c.  And  this  was  the 
feate  oi  Eleazar,  which,  fosephus  reporteth  to  be  such  a  miracle./ 

To  make  one  danse  naked. 

MAke  a  poore  boie  confederate  with  you,  so  as  after  charmes, 
&c  :  spoken  by  you,  he  uncloth  himselfe,  and  stand  naked, 
seeming  (whilest  he  undres/seth  him)  to  shake,  stampe,  and  crie,  still 
hastening  to  be  unclothed,  till  he  be  starke  naked:  or  if  you  can  procure 
none  to  go  so  far,  let  him  onelie  beginne  to  stampe  and  shake,  &c: 
and  to  uncloth  him,  and  then  you  may  (for  the  reverence  of  the  com- 
panie)  seeme  to  release  him. 


*  As,  Droch 
myioch,  & 

senaroth 
betu  ba- 
roch  assma- 
aroth,  rou- 
see  faroun- 
see,  hey 
passe  passe, 
&c :  or  such 
like  strange 
words. 


Pope  and 
Tailor  co- 
federates. 
[«■  ?  then] 


To  transforme  or  alter  the  colotir  of  07ies  cap  or  hat. 

TAke  a  confederates  hat,  and  use  certeine  *words  over  it,  and 
deliver  it  to  him  againe,  and  let  him  seeme  to  be  wroth,  and 
cast  it  backe  to  you  againe,  affirming  that  his  was  a  good  new  blacke 
hat,  but  this  is  an  old  blew  hat,  &c :  and  then  you  may  seeme  to 
countercharme  it,  and  redeliver  it,  to  his  satisfaction. 


How  to  tell  where  a  stollen  horsse  is  become. 

BY  meanes  of  confederacie,  Steeveft  Tailor  and  one  Pope  abused 
divers  countrie  people.  For  Steeven  Tailor  would  hide  awaie  his 
neighbours  horsses,  &c:  and  send  them*  to  Pope,  (whom  he  before  had 
told  where  they  were)  promising  to  send  the  parties  untohim,  whomehe 
described  and  made  knowne  by  divers  signes  :  so  as  this  Pope  would 
tell  them  at  their  first  entrance  unto  the  doore.  Wherefore  they  came, 
and  would  saie  that  their  horsses  were  stollen,  but  the  theefe  should 


of  Witchcraft. 


Chap. 


279 


be  forced  to  bring  backe  the  horsses,  &c  :  and  leave  them  within  one 
mile  south  and  by  west,  &c:  of  his  house,  even  as  the  plot  was  laid,  and 
the  packe  made  before  by  Steeven  and  him.  This  Pope  is  said  of  some 
to  be  a  witch,  of  others  he  is  accompted  a  conjuror  ;  but  commonlie 
called  a  wise  man,  which  is  all  one  with  a  soothsaier  or  witch./ 


The    xxxi.    Chapter. 


340. 


Boxes  to  alter  one  grame  into  another,  or  to  consuine  the  graine  or 
come  to  notldng. 

HERE  be  divers  juggling  boxes  with  false  bottoms,  wherein 
manie  false  feates  are  wrought.  First  they  have  a  box 
covered  or  rather  footed  alike  at  each  end,  the  bottome 
of  the  one  end  being  no  deeper  than  as  it  may  conteine 
one  lane  of  corne  or  pepper  glewed  thereupon.  Then  use  they  to  put 
into  the  hollow  end  thereof  some  other  kind  of  graine,  ground  or  un- 
ground  ;  then  doo  they  cover  it,  and  put  it  under  a  hat  or  candle- 
sticke  :  and  either  in  putting  it  therinto,  or  pulling  it  thence,  they 
turne  the  box,  and  open  the  contrarie  end,  wherein  is  shewed  a  con- 
trarie  graine  :  or  else  they  shew  the  glewed  end  first  (which  end  they 
suddenlie  thrust  into  a  boll  or  bag  of  such  graine  as  is  glewed  alreadie 
thereupon)  and  secondlie  the  emptie  box./ 


Note  the 
maner  of 
this  con- 
veiance. 


H01V  to  conveie  {with  words  or  chartnes)  the  corne  conteined  in 
one  box  into  an  other. 


240. 


THere  is  another  box  fashioned  like  a  bell,  wherinto  they  doo  put 
so  much,  and  such  corne  or  spice  as  the  foresaid  hollow  box  can 
conteine.  Then  they  stop  or  cover  the  same  with  a  peece  of  lether, 
as  broad*  as  a  tester,  which  being  thrust  up  hard  towards  the  midle  [*=thick] 
part  or  waste  of  the  said  bell,  will  sticke  fast,  &  beare  up  the  corne. 
And  if  the  edge  of  the  leather  be  wet,  it  will  hold  the  better.  Then 
take  they  the  other  box  dipped  (as  is  aforesaid)  in  corne,  and  set  downe 
the  same  upon  the  table,  the  emptie  end  upward,  saieng  that  they  will 
conveie  the  graine  therein  into  the  other  box  or  bell  :  which  being 
set  downe  somewhat  hard  upon  the  table,  the  leather  and  the  corne 
therein  will  fall  downe,  so  as  the  said  bell  being  taken  up  from  the   out  it  coyer 

,     ,,  ,  ,•  1  1      T  ,  1  -11  u        &  hide  the 

table,  you  shall  see  the  corne  lieng  thereon,  and  the  stopple  will  be   leather,  &c. 
hidden  therwith,  &  covered  :    &  when  you  uncover  the  other  box, 
nothing  shall  remaine  therein.     But  presentlie  the   corne  must  be 
swept  downe  with  one  hand  into  the  other,  or  into  your  lap  or  hat. 


You  must 
take  heed 
that  when 
the  corne 
coninieth 


28o 


13.  Rooke. 


The  discoverie 


341- 


*  See  the  12 
booke  of 
this  disco- 
verie, in  the 
title  Habar, 
cap.  4.  pag. 
220,  221. 


Manie  feats  maie  be  done  with  this  box,  as  to  put  therein  a  tode, 
affirming  the  same  to  have  beene  so  turned  from  corne,  &c:  and  then 
manie  beholders  will;  suppose  the  same  to  be  the  jugglers  divell, 
whereby  his  feats  and  miracles  are  wrought.  But  in  truth,  there  is 
more  cunning  witchcraft  used  in  transferring  of  corne  after  this  sort, 
than  is  in  the  transferring  of  one  mans  corne  in  the  grasse  into  an 
other  mans  feeld  :  which*  the  lawe  of  the  twelve  tables  dooth  so 
forceablie  condemne  :  for  the'one  is  a  cousening  slight,  the  other  is  a 
false  lie. 

Of  an  other  boxe  to  convert  ivheat  into  flow er  with  words,  St'c. 

THere  is  an  other  boxe  usuall  among  jugglers,  with  a  bottome  in 
the  middle  thereof,  made  for  the  like  purposes.  One  other  also 
like  a  tun,  wherin  is  shewed  great  varietie  of  stuffe,  as  well  of  liquors 
as  spices,  and  all  by  means  of  an  other  little  tun  within  the  same, 
wherein  and  whereon  liquors  and  spices  are  shewed.  But  this  would 
aske  too  long  a  time  of  descripton. 


These  are 
such  sleights 
that  even  a 
bungler 
may  doo 
them :  and 
vet  prettie, 
&c. 


Of  diverse  petie  juggling  knacks. 

THere  are  manie  other  beggerlie  feats  able  to  beguile  the  simple, 
as  to  make  an  ote  stir  by  spetting  thereon,  as  though  it 
came  to  passe  by  words.  Item  to  deliver  meale,  pepper,  ginger,  or 
anie  powder  out  of  the  mouth  after  the  eating  of  bread,  &c:  which  is 
doone  by  reteining  anie  of  those  things  stuffed  in  a  little  paper  or 
bladder  conveied  into  your  mouth,  and  grinding  the  same  with  your 
teeth.  ^  Item,  a  rish  through  a  peece  of  a  trencher,  having  three 
holes,  and  at  the  one  side  the  rish  appearing  out  in  the  second,  at  the 
other  side  in  the  third  hole,  by  reason  of  a  hollow  place  made 
betwixt  them  both,  so  as  the  slight  consisteth  in  turning  the  peece  of 
trencher./ 


241. 


The    xxxii.    Chapter. 


Marke  the 
maner  of 
this  con- 
ceit and  de- 
vise. 


342.     1 


To  biime  a  thrcd,  and  to  make  it  whole  againe  with  the  ashes 
thereof. 

T  is  not  one  of  the  woorst  feats  to  burne  a  thred  hand- 
somelie,  and  to  make  it  whole  againe  :  the  order  whereof 
is  this.  Take  two  threds,  or  small  laces,  of  one  foote  in 
length  a  peece  :  roll  up  one  of/  them  round,  which  will  be 


then  of  the  quantitie  of  a  pease,  bestow  the  same  betweene  your  left 


of  Witckcrafl. 


Chap. 


281 


forefinger  and  your  thombe.  Then  take  the  other  thred,  and  hold  it 
foorlh  at  length,  betwixt  the  forefinger  and  thombe  of  each  hand, 
holding  all  your  fingers  deintilie,  as  yong  gentlewomen  are  taught  to 
take  up  a  morsell  of  meate.  Then  let  one  cut  asunder  the  same  thred 
in  the  middle.  When  that  is  doone,  put  the  tops  of  your  two  thombes 
together,  and  so  shall  you  with  lesse  suspicion  receive  the  peece  of 
thred  which  you  hold  in  your  right  hand  into  your  left,  without  opening 
of  your  left  finger  and  thombe  :  then  holding  these  two  peeces  as  you 
did  the  same  before  it  was  cut,  let  those  two  be  cut  also  asunder  in 
the  middest,  and  they  conveied  againe  as  before,  untill  they  be  cut 
verie  short,  and  then  roll  all  those  ends  together,  and  keepe  that  ball 
of  short  threds  before  the  other  in  your  left  hand,  and  with  a  knife 
thrust  out  the  same  into  a  candle,  where  you  may  hold  it  untill  the 
said  ball  of  short  threds  be  burnt  to  ashes.  Then  pull  backe  the 
knife  with  your  right  hand,  and  leave  the  ashes  with  the  other  ball 
betwixt  the  forefinger  and  thombe  of  your  left  hand,  and  with  the  two 
thombs  &  two  forefingers  together  seeme  to  take  paines  to  frot  and 
rub  the  ashes,  untill  your  thred  be  renewed,  and  drawe  out  that  thred 
at  length  which  you  kept  all  this  while  betwixt  your  left  finger  and 
thombe.  This  is  not  inferior  to  anie  jugglers  feateif  it  be  well  handled, 
for  if  you  have  legierdemaine  to  bestowe  the  same  ball  of  thred,  and  to 
change  it  from  place  to  place  betwixt  your  other  fingers  (as  may 
easilie  be  doone)  then  will  it  seeme  verie  strange. 


That  is, 
neatlie  and 
deintilie. 


A  thred  cut 
in  manic 
peeces  and 
burned  to 
ashes  made 
whole  a- 
gaine. 


To  cut  a  lace  asunder  in  the  iniddest,  and  to  make  it  whole  againe. 

BY  a  devise  not  much  unlike  to  this,  you  may  seeme  to  cut 
asunder  any  lace  that  hangeth  about  ones  necke,  or  any  point, 
girdle,  or  garter,  &c  :  and  with  witchcraft  or  conjuration  to 
make  it  whole  and  closed  together  againe.  For  the  accomplish- 
ment whereof,  provide  (if  you  can)  a  peece  of  the  lace,  &c  :  which 
you  meane  to  cut,  or  at  the  least  a  patterne  like  the  same,  one 
inch  and  a  halfe  long,  &  (keeping  it  double  privilie  in  your  left 
hand,  betwixt  some  of  your  fingers  neere  to  the  tips  thereof)  take  the 
other  lace  which  you  meane  to  cut,  still  hanging  about  ones  necke,/ 
and  drawe  downe  your  said  left  hand  to  the  bought  thereof:  and 
putting  your  owne  peece  a  little  before  the  other  (the  end  or  rather 
middle  whereof  you  must  hide  betwixt  your  forefinger  and  thombe) 
making  the  eie  or  bought,  which  shall  be  scene,  of  your  owne  patterne, 
let  some  stander  by  cut  the  same  a/sunder,  and  it  will  be  surelie 
thought  that  the  other  lace  is  cut  ;  which  with  words  and  froting, 
&c  :  you  shall  seeme  to  renew  &  make  whole  againe.  This,  if  it  be 
well  handled,  will  seeme  miraculous. 

O  O 


The  means 
discovered. 


343- 


242, 


282 


13-  Bookc. 


The  discoverie 


A  common 
juggling 
knacke  of 
flat  couse- 
nage  plaied 
among  the 
simple,  &c. 


Hoiv  to  p7ill  laces  innumerable  out  of  your  mouth,  of  what  colottr 
or  length  yon  list,  and  never  ante  thing  seene  to  be  therein. 

AS  for  pulling  laces  out  of  the  mouth,  it  is  somewhat  a  stale  jest, 
whereby  jugglers  gaine  monie  among  maides,  selling  lace  by 
the  yard,  putting  into  their  mouths  one  round  bottome  as  fast  as 
they  pull  out  an  other,  and  at  the  just  end  of  everie  yard  they  tie  a 
knot,  so  as  the  same  resteth  upon  their  teeth  :  then  cut  they  off 
the  same,  and  so  the  beholders  are  double  and  treble  deceived,  see- 
ing as  much  lace  as  will  be  conteined  in  a  hat,  and  the  same  of  what 
colour  you  list  to  name,  to  be  drawne  by  so  even  yards  out  of  his  mouth, 
and  yet  the  juggler  to  talke  as  though  there  were  nothing  at  all  in  his 
mouth. 


Juggling  a 
kind  of 
witchcraft. 
The  inven- 
tion of 
Clarvis. 


344- 


This  knack 
is  sooner 
learned  by 
demonstra- 
tive means, 
than  taught 
by  \\  ords  of 
instruction. 


The  xxxiii.  Chapter. 

How  to  make  a  booke,  wherein  you  shall  shew  everie  leafe  therein 
to  be  white,  blacke,  blew,  red,  yellow,  greene,  &^c. 

[here  are  a  thousand  jugglings,  which  I  am  loth  to  spend 
time  to  describe,  whereof  some  be  common,  and  some 
rare,  and  yet  nothing  else  but  deceipt,  cousenage,  or  con- 
federacie  :  whereby  you  may  plainelie  see  the  art  to  be  a 
kind  of  witchcraft.  I  will  end  therfore  with  one  devise,  which  is  not 
common,  but  was  speciallie  used  by  Clarvis,  whome  though  I  never 
saw  to  exercise  the  feat,  yet  am  I  sure  I  conceive  aright  of  that  inven- 
tion. He  had  (they/  sale)  a  booke,  whereof  he  would  make  you  thinke 
first,  that  everie  leafe  was  cleane  white  paper:  then  by  vertue  of  words 
he  would  shew  you  everie  leafe  to  be  painted  with  birds,  then  with 
beasts,  then  with  serpents,  then  with  angels,  &c  :  the  devise  thereof 
is  this.  ^  Make  a  booke  seven  inches  long,  and  five  inches  broad,  or 
according  to  that  proportion  :  and  let  there  be  xlix,  leaves  ;  to  wit, 
seven  times  seven  conteined  therin,  so  as  you  may  cut  upon  the  edge 
of  each  leafe  six  notches,  each  notch  in  depth  halfe  a  quarter  of  an  inch, 
and  one  inch  distant.  Paint  everie  foureteenth  and  fifteenth  page 
(which  is  the  end  of  everie  sixt  leafe,  &  the  beginning  of  everie 
seventh)  with  like  colour,  or  one  kind  of  picture.  Cut  off  with  a  paire 
of  sheares  everie  notch  of  the  first  leafe,  leaving  onlie  one  inch  of 
paper  in  the  uppermost  place  uncut,  which  will  remaine  almost  halfe  a 
quarter  of  an  inch  higher  than  anie  part  of  that  leafe.  Leave  an  other 
like  inch  in  the  second  place  of  the  second  leafe,  clipping  away  one 
inch  of  paper  in  the  highest  place  immediatlie  above  it,  and  all  the 
notches  below  the  same,  and  so  orderlie  to  the  third,  fourth,  &c  :  so 
as  there  shall  rest  upon  each  leafe  one  onlie  inch  of  paper  above  the 
rest.    One  high  uncut  inch  of  paper  must  answer  to  the  first,  direttlie 


of  Witchcraft.  chap.  33.  283 

in  everie  seventh  leafe  of  the  booke  :  so  as  when  you  have  cut  the 
first  seven  leaves,  in  such  sort  as  I  first  described,/  you  are  to  begin  in  243. 
the  selfe  same  order  at  the  eight  leafe,  descending  in  such  wise  in  the 
cutting  of  seven  other  leaves,  and  so  againe  at  the  fifteenth,  to  xxi, 
&c :  untill  you  have  passed  through  everie  leafe,  all  the  thicknes  of 
your  booke. 

Now  you  shall  understand,  that  after  the  first  seven  leaves,  everie 
seventh  leafe  in  the  booke  is  to  be  painted,  saving  one  seven  leaves, 
which  must  remaine  white.      Howbeit  you  must  observe,  that  at  each 
Bumleafe  or  high  inch  of  paper,  seven  leaves  distant,  opposite  one 
directlie  and  hneallie  against  the  other,  through  the  thicknesse  of  the 
booke,  the  same  page  with  the  page  precedent  so  to  be  painted  with 
the  like  colour  or  picture  ;  and  so  must  you  passe  through  the  booke 
with  seven  severall  sorts  of  colours  or  pictures  :  so  as,  when  you  shall 
rest  your  thombe  upon  anie  of  those  Bumleaves,  or  high  inches,  and 
open  the  booke,  you  shall  see  in  each  page  one  colour  or  picture    This  will 
through  out  the  booke  ;  in  an  other  rowe,  an  other  colour,  &c.     To    io'^the  be- 
make  that  matter  more  plaine  unto  you,  let  this  be  the  description   holders. 
hereof.     Hold  the  booke/  with  your  left  hand,  and  (betwixt  your  fore-   34^. 
finger  and  thombe  of  your  right  hand)  slip  over  the  booke  in  what 
place  you  list,  and  your  thombe  will  alwaies  rest  at  the  seventh  leafe ; 
to  wit,  at  the  Bumleafe  or  high  inch  of  paper  from  whence  when  your 
booke  is  streined,  it  will  fall  or  slip  to  the  next,  &c.    Which  when  you 
hold  fast,  &  open  the  booke,  the  beholders  seeing  each  leafe  to  have 
one  colour  or  picture  with  so  manie  varieties,  all  passing  continuallie  & 
directlie  thrugh  the  whole  booke,  will  suppose  that  with  words  you 
can  discolour  the  leaves  at  your  pleasure.     But  because  perhaps  you   wher  such 
will  hardlie  conceive  herof  by  this  description,  you  shall  (if  you  be    {^""j^o^gn^^ 
disposed)  see  or  buie  for  a  small  value  the  like  booke,  at  the  shop  of 
W.  Brome  in  Powles  churchyard,  for  your  further  instruction.  ^  There 
are  certeine  feats  of  activitie,  which  beautifie  this  art  exceedinglie  : 
howbeit  even  in  these,  some  are  true,  and  some  are  counterfet ;  to 
wit,  some  done  by  practise,  and  some  by  confederate.     ^  There  are 
likewise  divers  feats  arythmeticall  &  geometricall  :    for  them  read 
Gemma  Phrysius,  and  Record,  &^c.  which  being  exercised  by  jugglers 
ad  credit  to  their  art.     ^  There  are  also  (besides  them  which  I  have 
set  downe  in  this  title  of  Hartumiin)  sundrie  strange  experiments 
reported  by  Plinie,  Albert^  Joh.  Bap.  Port.  Aeap.  and  Thomas  Ltipton^ 
wherof  some  are  true,  and  some  false :  which  being  knowne  to  Jannes 
dindijainbres,  or  else  to  our  jugglers,  their  occupation  is  the  more 
magnified,  and  they  thereby  more  reverenced.     ^  Here  is  place  to    See  more 
discover  the  particular  knaveries  of  casting  of  lots,  and  drawing  of  theTi.'book 
cuts  (as  theyterme  it)  whereby  manie  cousenages  are  wrought  :  so  as   ofthisdis- 

'  '  ^  ^  °  coverie,  in 

I  dare  not  teach  the  sundrie  devises  thereof,  least  the  ungodlie  make  a   the  title 


284 


13   Booke. 


The  discoverie 


Nakas,  cap. 
10  pag.  197, 


practise  of  it  in  the  commonwealth,  where  manie  things  are  decided  by 
those  meanes,  which  being  honesthe  meant  may  be  lawfullie  used. 
But  I  have  said  alreadie  somewhat  hereof  in  generall,  and  there- 
fore also  the  rather  have  suppressed  the  particularities,  which  (in 
truth)  are  meere  juggling  knackes  :  whereof  I  could  discover  a  great 
number./ 


*  The  natu- 
ral! cause 
why  a  hen 
thrust  tho- 
rough the 
head  with  a 
bodkin 
dooth  live 
notwith- 
standing. 


It  must  be 
cleanelie 
conveied 
in  any  case. 


346.    244.  The  xxxiiii.  Chapter. 

Desperate  or  dangerous  juggling  k7tacks,  7vherein  the  simple  are 
made  to  tliinke,  that  a  seelie  juggler  ivith  words  can  hurt  and 
helpe^  kill  and  revive  atiie  creature  at  his  pleasure  :  and  first 
to  kill  atiie  kind  of  pull  en,  and  to  give  it  life  againe. 

AKE  a  hen,  a  chicke,  or  a  capon,  and  thrust  a  nail  or  a  fine 

sharpe   pointed   knife  through   the   midst   of  the  head 

thereof,  the  edge  towards  the  bill,  so  as  it  may  seeme 

impossible  for  hir  to  scape  death  :  then  use  words,  and 

pulling  out  the  knife,  laie  otes  before  hir,  &c  :  and  she  will  eate  and 

live,  being  nothing  at  all  greeved  or  hurt  with  the  wound  ;  bicause 

the*  braine  lieth  so  far  behind  in  the  head  as  it  is  not  touched,  though 

you  thrust  your  knife  betweene  the  combe  and  it  :  and  after  you  have 

doone  this,  you  may  convert  your  speach  and  actions  to  the  greevous 

wounding  and  present  recovering  of  your  owne  selfe. 

To  eate  a  knife,  and  to  fetch  it  out  of  anie  other  place. 

TAke  a  knife,  and  conteine  the  same  within  your  two  hands, 
so  as  no  part  be  seene  thereof  but  a  little  of  the  point,  which 
you  must  so  bite  at  the  first,  as  noise  may  be  made  therewith. 
Then  seeme  to  put  a  great  part  thereof  into  your  mouth,  and  let- 
ting your  hand  slip  downe,  there  will  appeare  to  have  beene  more 
in  your  mouth  than  is  possible  to  be  conteined  therein.  Then  send 
for  drinke,  or  use  some  other  delaie,  untill  you  have  let  the  said 
knife  slip  into  your  lap,  holding  both  your  fists  close  together  as 
before,  and  then  raise  them  so  from  the  edge  of  the  table  where 
you  sit  (for  from  thence  the  knife  may  most  privilie  slip  downe 
into  your  lap)  and  in  steed  of  biting  the  knife,  knable  a  little  upon 
your  naile,  and  then  seeme  to  thrust  the  knife  into  your  mouth, 
opening  the  hand  next  unto  it,  and  thrust  up  the  other,  so  as  it 
may  appeare  to  the  standers  by,  that  you  have  delivered  your/ 
24y.  hands  therof,  and  thrust  it  into  your  mouth  :  then  call  for  drinke, 
after  countenance  made  of  pricking  and  danger,  &c.  Lastlie,  put 
your  hand  into  your  lap,  and  taking  that  knife  in  your  hand,  you 
may  seeme  to  bring  it  out  from  behind  you,  or  from   whence  you 


of  Witchcraft. 


Chap.  34. 


285 


list.  \  But  if  you  have  another  like  knife  and  a  confederate,  you 
may  doo  twentie  notable  woonders  hereby  :  as  to  send  a  stander 
by  into  some  garden  or  orchard,  describing  to  him  some  tree  or 
herbe,  under  which  it  sticketh  ;  or  else  some  strangers  sheath  or 
pocket,  &c. 


T 


To  thrust  a  bodkin  into  yoKr  head  without  hurt. 
Ake  a  bodkin  so  made,   as  the  haft  being  hollowe,  the   blade   The  maner 

.         ,  .  1111  •  &  meanes 

thereof  may  slip  theremto  as  soone  as  you  hold  the  pomt  up-   ofthisacti- 
ward  :  and  set  the  same  to  your  forehead,  and  seeme  to  thrust  it  into   °"' 
your  head,  and  so  (with  a  little  sponge  in  your  hand)  you  may  wring 
out  bloud  or  wine,  making  the  be/holders  thinke  the  bloud  or  the    245. 
wine  (whereof  you  may  sale  you  have  drunke  verie  much)  runneth 
out  of  your  forehead.     Then,  after  countenance  of  paine  and  greefe, 
pull    awaie    your    hand    suddenlie,  holding  the   point    downeward  ; 
and  it  will  fall  so  out,  as  it  will  seeme  never  to  have  beene  thrust 
into  the  haft  :  but  immediatlie  thrust  that  bodkin  into  your  lap  or 
pocket,  and  pull  out  an  other  plaine  bodkin  like  the  same,  saving  in 
that  conceipt. 

To  thrust  a  bodkin  throtcs;h  your  toong,  and  a  knife  through  your 
arine  :  a  pittifull  sight,  without  hurt  or  danger, 

MAke  a  bodkin,  the  blade  therof  being  sundred  in  the  middle,  so 
as  the  one  part  be  not  neere  to  the  other  almost  by  three 
quarters  of  an  inch,  each  part  being  kept  a  sunder  with  one  small 
bought  or  crooked  piece  of  iron,  of  the  fashion  described  hereafter  in 
place  convenient.  Then  thrust  your  toong  betwi.xt  the  foresaid  space  ; 
to  wit,  into  the  bought  left  it  the  bodkin  blade,  thrusting  the  said 
bought  behind  your  teeth,  and  biting  the  same  :  and  then  shall  it 
seeme  to  sticke  so  fast  in  and  through  your  toong,  as  that  one  can 
hardlie  pull  it  out.  1  Also  the  verie  like  may  be  doone  with  a  knife 
so  made,  and  put  upon  your  arme  :  and  the  wound  will  appeare  the 
more  terrible,  if  a  little  bloud  be  powred/  thereupon. 

To  thrust  a  peece  of  lead  into  one  eie,  and  to  drive  it  about  {with 

a  sticke )  betweefte  the  skin  and  flesh  of  the  forehead,  untill 

it  be  brought  to  the  other  eie,  and  there  thrust  out. 

Put  a  peece  of  lead  into  one  of  the  nether  lids  of  your  eie,  as  big 
as  a  tag  of  a  point,  but  not  so  long  (which  you  may  doo  without 
danger)  and  with  a  little  juggling  sticke  (one  end  therof  being  hollow) 
seeme  to  thrust  the  like  peece  of  lead  under  the  other  eie  lid  ;  but 
conveie  the  same  in  deed  into  the  hollownes  of  the  sticke,  the  stopple 
or  peg  whereof  may  be  privilie  kept  in  your  hand  untill  this  feate  be 


A  forme  or 
prtterne  of 
this  bodkin 
and  knife 
you  shal  see 
described  if 
you  turne 
over  a  few 
leaves  for- 
ward. 


34S. 


286 


13.  Booke 


The  discoverie 


This  is  easi- 
lie  doone, 
howbeit 
being  clen- 
lie  handled 
it  will  de- 
ceive the 
sight  of  the 
beholders. 


This  was 
doone  by 
one  Kings- 
field  of 
London,  at 
a  Bartholo- 
niewtide, 
An.  1582. 
in  the  sight 
of  diverse 
that  came 
to  view  this 
spectacle. 


doone.  Then  seeme  to  drive  the  said  peece  of  lead,  with  the  hollow 
end  of  the  said  sticke,  from  the  same  eie:  and  so  with  the  end  of  the 
said  sticke,  being  brought  along  upon  your  forhead  to  the  other  eie, 
you  male  thrust  out  the  peece  of  lead,  which  before  you  had  put 
thereinto  ;  to  the  admiration  of  the  beholders.  ^  Some  eat  the  lead, 
and  then  shoove  it  out  at  the  eie  :  and  some  put  it  into  both,  but  the 
first  is  best. 

To  ctct  halfe  your  nose  astmdcr,  and  to  heale  it  ngaine  presentlie 
•without  ante  salve. 

TAke  a  knife  having  a  round  hollow  gap  in  the  middle,  and  laie  it 
upon  your  nose,  and  so  shall  you  seeme  to  have  cut  your  nose 
halfe  asunder.  Provided  alwaies,  that  in  all  these  you  have  an  other 
like  knife  without  a  gap,  to  be  shewed  upon  the  pulling  out  of  the 
same,  and  words  of  inchantment  to  speake,  bloud  also  to  beeraie  the 
wound,  and  nimble  conveiance./ 

246.  To  put  a  ring  through  yoicr  c he  eke, 

THere  is  an  other  old  knacke,  which  seemeth  dangerous  to  the 
cheeke.  For  the  accomplishing  whereof  you  must  have  two 
rings,  of  like  colour  and  quantitie  ;  the  one  filed  asunder,  so  as  you 
may  thrust  it  upon  your  cheeke  ;  the  other  must  be  whole,  and  con- 
veied  upon  a  sticke,  holding  your  hand  thereupon  in  the  middle  of  the 
sticke,  delivering  each  end  of  the  same  sticke  to  be  holden  fast  by  a 
stander  by.  Then  conveieng  the  same  cleanlie  into  your  hand,  or  (for 
_34g.  lacke  of  good  conveiance)  into  your  lap  or/  pocket,  pull  awaie  your 
hand  from  the  sticke  :  and  in  pulling  it  awaie,  whirle  about  the  ring, 
and  so  will  it  be  thought  that  you  have  put  thereon  the  ring  which 
was  in  your  cheeke. 

To  cut  off  ones  head,  and  to  laie  it  in  a  platter,  &^c :  which  the 
jugglers  call  the  decollation  of  Johii  Baptist, 

TO  shew  a  most  notable  execution  by  this  art,  you  must  cause  a 
boord,  a  cloth,  and  a  platter  to  be  purposelie  made,  and  in  each 
of  them  holes  fit  for  a  boies  necke.  The  boord  must  be  made  of  two 
planks,  the  longer  and  broader  the  better  :  there  must  be  left  within 
halfe  a  yard  of  the  end  of  each  planke  halfe  a  hole  ;  so  as  both  planks 
being  thrust  togither,  there  may  remaine  two  holes,  like  to  the  holes 
in  a  paire  of  stocks  :  there  must  be  made  likewise  a  hole  in  the  table- 
cloth or  carpet.  A  platter  also  must  be  set  directlie  over  or  upon  one 
of  them,  having  a  hole  in  the  midle  thereof,  of  the  like  quantitie,  and 
also  a  peece  cut  out  of  the  same,  so  big  as  his  necke,  through  which 
his  head  may  be  conveied  into  the  middest  of  the  platter :  and  then 
sitting  or  kneeling  under  the  boord,  let  the  head  onlie  remaine  upon 


of  Witchcraft.  chap.  34-  287 

the  boord  in  the  same.  Then  (to  make  the  sight  more  dredfull)  put 
a  little  brimstone  into  a  chafing  dish  of  coles,  setting  it  before  the 
head  of  the  boie,  who  must  gaspe  two  or  three  times,  so  as  the  smoke 
enter  a  little  into  his  nostrils  and  mouth  (which  is  not  unholsome) 
and  the  head  presentlie  will  appeare  starke  dead  ;  if  the  boie  set  his 
countenance  accordinglie  :  and  if  a  little  bloud  be  sprinkled  on  his 
face,  the  sight  will  be  the  stranger. 

This  is  commonlie  practised  with  a  boie  instructed  for  that  purpose, 
who    being    familiar    and    conversant  with    the  companie,  may  be 
knowne  as  well  by  his  face,  as  by  his  apparell.     In  the  other  end  of 
the  table,  where  the  like  hole  is  made,  an  other  boie  of  the  bignesse 
of  the    knowne  boie    must  be  placed,  having   upon  him  his  usuall 
apparell  :  he  must  leane  or  lie  upon  the  boord,  and  must  put  his  head 
under  the  boord  through  the  said  hole,  so  as  his  bodie  shall  seeme  to 
lie  on  the  one  end  of  the  boord,  and  his  head  shall  lie  in  a  platter  on 
the  other  end.     ^  There  are  other  things  which  might  be  performed   obTe^'aTi-^ 
in  this  action,  the  more  to  astonish  the  beholders,  which  because  they   ""^^"^^^[^"g'. 
offer  long  descriptions,  I  omit  :  as  to  put  about  his  necke  a  little  dough   holders. 
kneded  with  bul/Iocks  bloud,  which  being  cold  will  appeare  like  dead  35<^- 
flesh  ;  &  being  pricked  with  a  sharpe  round  hollow  quill,  will  bleed, 
and  seeme  verie  strange,  &c.     *\  Manie  rules  are  to  be  observed 
herein,  as  to/  have  the  table  cloth  so  long  and  wide  as  it  may  almost   247. 
touch  the  ground.     ^  Not  to  suffer  the  companie  to  staie  too  long  in 
the  place,  &c. 

To  thrust  a  dagger  or  bodkin  into  yotir  guts  verie  strangelie,  and 
to  recover  imniediatlie. 

AN  other  miracle  may  be  shewed  touching  counterfet  executions  ; 
namelie,  that  with  a  bodkin  or  a  dagger  you  shall  seeme  to  kill 
your  selfe,  or  at  the  least  make  an  unrecoverable  wound  in  your  bellie  : 
as  (in  truth)  not  long  since  a  juggler  caused  himself  to  be  killed  at  a 
taverne  in  cheapside,  from  whence  he  presentlie  went  into   Powles   Of  a  jug- 
churchyard  and  died.     Which  misfortune  fell  upon  him  through  his   iJfungtn 
owne  foUie,  as  being  then  drunken,  and  having  forgotten  his  plate,   the  fe^ts^°f 
which  he  should  have  had  for  his  defense.  The  devise  is  this.    ^[  You   his  life. 
must  prepare  a  paste  boord,  to  be  made  according  to  the  fashion  of 
your  bellie  and  brest  :  the  same  must  by  a  painter  be  coloured  cun- 
ninglie,  not  onelie  like  to  your  flesh,  but  with  pappes,  navill,  haire, 
&c  :  so  as  the  same  (being  handsomelie  trussed  unto  you)  may  shew 
to  be  your  naturall  bellie.     Then  next  to  your  true  bellie  you  may  put 
a  linnen  cloth,  and  thereupon  a  double  plate  (which  the  juggler  that 
killed  himselfe  forgot,  or  wilfuUie  omitted)  over  and  upon  the  which 
you  may  place  the  false  bellie.     Provided  alwaies,  that  betwixt  the 
plate  &  the  false  bellie  you  place  a  gut  or  bladder  of  bloud,  which 


288 


13-  Booke. 


TJie  discoverie 


But  herein 
see  you  be 
circumspect. 


bloud  must  be  of  a  calfe  or  of  a  sheepe ;  but  in  no  wise  of  an  oxe  or  a 
cow,  for  that  will  be  too  thicke.  Then  thrust,  or  cause  to  be  thrust 
into  your  brest  a  round  bodkin,  or  the  point  of  a  dagger,  so  far  as  it 
may  pearse  through  your  gut  or  bladder  :  which  being  pulled  out 
againe,  the  said  bloud  will  spin  or  spirt  out  a  good  distance  from  you, 
especiallie  if  you  straine  your  bodie  to  swell,  and  thrust  therewith 
against  the  plate.  You  must  ever  remember  to  use  (with  words, 
countenance,  and  gesture)  such  a  grace,  as  may  give  a  grace  to  the 
action,  and  moove  admiration  in  the  beholders./ 


35I' 


A  forme  or 
patterne  of 
this  bridle 
you  shall 
see  descii- 
bed  if  you 
turne  over 
a  few  leaues. 


To  drawe  a  cord  through  your  nose^  mouth  or  hand,  so  sensiblie 
as  is  wooiiderftd  to  see. 

THere  is  an  other  juggling  knacke,  which  they  call  the  bridle, 
being  made  of  two  elder  sticks,  through  the  hollownes  therof 
is  placed  a  cord,  the  same  being  put  on  the  nose  like  a  paire  of  tongs 
or  pinsars  ;  and  the  cord,  which  goeth  round  about  the  same,  being 
drawne  to  and  fro,  the  beholders  will  thinke  the  cord  to  go  through 
your  nose  verie  dangerouslie.  The  knots  at  the  end  of  the  cord, 
which  doo  stale  the  same  from  being  drawne  out  of  the  sticke, 
may  not  be  put  out  at  the  verie  top  (for  that  must  be  stopped  up) 
but  halfe  an  inch  beneath  each  end  :  and  so  I  sale,  when  it  is 
pulled,  it  will  seeme  to  passe  through  the  nose  ;  and  then  may  you 
take  a  knife,  and  seeme  to  cut  the  cord  asunder,  and  pull  the  bridle 
from  your  nose./ 


248.        The  conclusion,  wherin  the  reader  is  referred  to  certeitie  patter7is 
of  instrumetits  wherewith  diverse  feats  heere  specified 
are  to  be  executed. 

HErein  I  might  wade  infinitelie,  but  I  hope  it  sufificeth,  that  I 
have  delivered  unto  you  the  principles,  and  also  the  principal! 
feats  belonging  to  this  art  of  juggling  ;  so  as  any  man  conceiving 
throughlie  hereof  may  not  onlie  doo  all  these  things,  but  also  may 
devise  other  as  strange,  &  varie  everie  of  these  devises  into  other 
formes  as  he  can  best  conceive.  And  so  long  as  the  power  of  almightie 
God  is  not  transposed  to  the  juggler,  nor  offense  ministred  by  his 
uncomlie  speach  and  behaviour,  but  the  action  performed  in  pastime, 
to  the  delight  of  the  beholders,  so  as  alwaies  the  juggler  confesse  in 
the  end  that  these  are  no  supernaturall  actions,  but  devises  of  men, 
and  nimble  conveiances,  let  all  such  curious  conceipted  men  as  cannot 
affoord  their  neighbors  anie    comfort    or   commoditie,  but  such  as 


of  Witchcraft. 


Chap.  34. 


289 


pleaseth  their  melancholike  dispositions  say  what  they  list,  for  this 
will  not  onelie  be  found  among  indifferent  actions,  but  such  as 
greatlie  advance  the  power  and  glorie  of  God,  discovering  their  pride 
and  falshood  that  take  upon  them  to  worke  miracles,  and  to  be  the 
mightie  power  of  God,  z.s  Jatines  &ndjatnbres  and  also  Simofi  Magus 
did. 

If  anie  man  doubt  of  these  things,  as  whether  they  be  not  as/ strange 
to  behold  as  I  have  reported,  or  thinke  with  Bodin  that  these  matters 
are  performed  by  familiars  or  divels  ;  let  him  go  into  S.  Martins,  and 
inquire  for  one  John  Cautares  (a  French  man  by  birth,  in  con- 
versation an  honest  man)  and  he  will  shew  as  much  and  as  strange 
actions  as  these,  who  getteth  not  his  living  hereby,  but  laboureth 
for  the  same  with  the  sweat  of  his  browes,  and  neverthelesse  hath  the 
best  hand  and  conveiance  (I  thinke)  of  anie  man  that  liveth  this  daie. 
Neither  doo  I  speake  (as  they  sale)  without  booke  herein.  For  if 
time,  place,  and  occasion  serve,  I  can  shew  so  much  herein,  as  I  am 
sure  Bodin,  SpitKrus,  and  Vainis,  would  sweare  I  were  a  witch,  and 
had  a  familiar  divell  at  commandement.  But  truelie  my  studie  and 
travell  herein  hath  onelie  beene  emploied  to  the  end  I  might  proove 
them  fooles,  and  find  out  the  fraud  of  them  that  make  them  fooles,  as 
whereby  they  may  become  wiser,  and  God  may  have  that  which  to 
him  belongeth. 

And  bicause  the  maner  of  these  juggling  conveiances  are  not  easilie 
conceived  by  discourse  of  words  ;  I  have  caused  to  be  set  downe 
diverse  formes  of  instruments  used  in  this  art  ;  which  may  serve  for 
patternes  to  them  that  would  throughlie  see  the  secrets  thereof,  and 
make  them  for  their  owne  private  practises,  to  trie  the  event  of  such 
devises,  as  in  this  tract  of  legierdemaine  are  shewed.  Where  note, 
that  you  shall  find  everie  instrument  that  is  most  necessarilie 
occupied  in  the  working  of  these  strange  feats,  to  beare  the  just  and 
true  number  of  the  page,  where  the  use  thereof  is  in  ample  words 
declared. 

Now  will  I  proceed  with  another  cousening  point  of  witchcraft,  apt 
for  the  place,  necessarie  for  the  time,  and  in  mine  opinion  meet  to  be 
discovered,  or  at  the  least  to  be  defaced  among  deceitful!  arts.     And 
bicause  manie  are  abused  heereby  to  their  utter  undooing,  for 
that  it  hath  had  passage  under  the  protection  of  learn- 
ing, wherby  they  pretend  to  accomplish   their 
works,  it  hath  gone  freelie  with- 
out generall  controlment 
through  all  ages, 
nations   & 
people.// 

1'  1' 


Among 
■what  acti- 
ons jug- 
gling is  to 
be  counted. 


35^- 


A  matchles 
fellowe  for 
legierde- 
maine. 


Touching 
the  pat- 
ternes of 
diverse  jug- 
gling in- 
struments. 


290 


13-  Booke. 


The  discoverie 


[•  Hence 
Rom.] 


Heere  follow  pattemes  of  certeine  instru*tnents  to  be  used  in  the 
former  juggling  knacks. 


To  pull 
three  bead- 
stones  from 
off  a  cord, 
while  you 
hold  fast 
the  ends 
thereof, 
without 
remooving 
of  your 
hand. 


To  draw  a 
cord  tho- 
rough your 
nose,  mouth 
or  hand, 
which  is 
called  the 
bridle. 


T 


O  be  instructed  in  the  right  use  of  the  said  headstones,  read 
page  -^yj.  and  338.     As  for  the  bridle,  read  page  351. 


[These  four  pages  of  engravings  are  unpaged  in  the  first  and  second  editions. 
The  references  are  to  the  first  edition  pagings.] 


of  Witchcraft. 


Chap.  34. 


291 


To  thrust  a  bodkift  into  your  head,  and  through  your 
toong,  &^c. 


The  helher- 
most  is  the 
bodkin  w' 
the  bowt :  y« 
midlemost 
is  the  bod- 
kin with  the 
holow  haft: 
the  further 
most  is  the 
plaine  bod- 
kin serving 
for  shew. 


TO  be  instructed  and  taught  in  the  right  use  and  readie  practise  of 
these  bodkins,  read  pag.  347. 


292 


1 3.  Booke. 


The  discoveric 


To  thrust  a  knife  tlnvugh  your  ariiie,  and  to  cut  halfe  your  nose 
asunder,  &^c. 


The  mid- 
dle most 
knife  is  to 
serve  for 
shew :  the 
other  two 
be  the 
knives  of 
device. 


T 


O  be  readie  in  the  use  and  perfect  in  the  practise  of  these  knives 
here  portraied,  see  page  347.  and  348. 


of  Witchcraft. 


Cliai).  34.  293 


To  cid  off  o)ies  Jiead,  and  to  laie  it  in  a  platter,  which  the  jugglers 
call  the  decollatio?i  of  John  Baptist. 


The  forme 
of  y«  planks 
&c. 


The  order 
of  the  acti- 
on, as  it  is 
to  be  shew- 
ed. 


w 


Hat  order  is  to  be  observed  for  the  practising  heereof  with  great 
admiration,  read  page  349,  350. 


294 


14.  Bookc. 


TJie  discovei'ie 


353-      249. 


\  The  xiiii.   Booke. 


Alcumy- 
strie  a  craft. 
not  an  art. 


G.  Chaucer 
in  the  Cha- 
nons  mans 
prolog. 

[See  note.] 


354- 

[*  confections] 


[**  enluting] 
The  termes 
of  the  art 
alcumysti- 
cal  devised 
of  purpose 
to  bring 
credit  to 
couscnage. 


The    first    Chapter. 

Of  the  art  of  A  Icumystrie,  of  their  woords  of  art  and  devises  to 
blear e  mens  eies,  and  to  proctire  credit  to  their  profession. 

I  ERE  I  thought  it  not  impertinent  to  saie  somewhat  of  the 
art  or  rather  the  craft  of  Alcumystrie,  otherwise  called 
Multiplication  ;  which  Chaticer,  of  all  other  men,  most 
livelie  deciphereth.  In  the  bowels  herof  dooth  both 
witchcraft  and  conjuration  lie  hidden,  as  whereby  some  cousen  others, 
and  some  are  cousened  themselves.  For  by  this  mysterie  (as  it  is 
said  in  the  chanons  mans  prolog) 

They  take  upon  them  to  turnc  upside  downe, 

All  the  earth  betwixt  Southwarke  &^  Canturburie  towne, 

And  to  pave  it  all  of  silver  and  gold,  &^c. 

But  ever  they  lacke  of  their  conclusion^ 

And  to  imich  folke  they  doo  illusion. 

For  their  stuffe  slides  awaie  so  fast, 

That  it  makes  them  beggers  at  the  last, 

A  7id  by  this  craft  they  doo  never  win, 

But  make  their  pursse  emptie,  and  their  wits  thin. 

And  bicause  the  practisers  heereof  would  be  thought  wise,  learned, 
cunning,  and  their  crafts  maisters,  they  have  devised  words  of  art, 
sentences  and  epithets  obscure,  and  confectious*  so  innu/merable 
(which  are  also  compounded  of  strange  and  rare  simples)  as  confound 
the  capacities  of  them  that  are  either  set  on  worke  heerein,  or  be 
brought  to  behold  or  expect  their  conclusions.  For  what  plaine  man 
would  not  beleeve,  that  they  are  learned  and  jollie  fellowes,  that  have 
in  such  readinesse  so  many  mysticall  termes  of  art  :  as  (for  a  tast) 
their  subliming,  amalgaming,  engluting,*  imbibing,  incorporating, 
cementing,  ritrination,  terminations,  mollifications,  and  indurations 
of  bodies,  matters  combust  and  coagulat,  ingots,  tests,  &c.  Or  who 
is  able  to  conceive  (by  reason  of  the  abrupt  confusion,  contranetie, 
and  multitude  of  drugs,  simples,  and  confections)  the  operation  and 
mysterie   of  their  stuffe  and  workemanship.     For  these  things  and 


of  Witchcraft.  char.  2.  295 

many  more,  are  of  necessitie  to  be  prepared  and  used  in  the  execu- 
tion  of   this  indevor  ;    namelie  orpiment,  sublimed    Mercttrie,  iron 
squames,  Afercitfie  crude,  groundlie  large,  bole  armoniake,  verde- 
grece,  borace,  boles,  gall,*  arsenicke,  sal  armoniake,  brimstone,/  salt,   25[0]. 
paper,  burnt  bones,  unsliked  lime,  claie,  saltpeter,  vitriall,  saltartre,   [*  boles  gall, 

,    .  .  ,     ,  ,      .  .,        Chaucer.] 

alcalie,  sal  preparat,  claie  made  with  horsse  doong,  mans  haire,  oile 
of  tartre,  allum,  glasse,  woort,  yest,  argoll,  resagor,f  gleir  of  an  eie,  [t  Resaigar] 
powders,  ashes,  doong,  pisse,  &c.  Then  have  they  waters  corosive 
and  lincall,  waters  of  albification,  and  waters  rubifieng,  &c.  Also 
oiles,  ablutions,  and  metals  fusible.  Also  their  lamps,  their  urinalles, 
discensories,  sublimatories,  alembecks,  viols,  croslets,  cucurbits, 
stillatories,  and  their  fornace  of  calcination  :  also  their  soft  and 
subtill  fiers,  some  of  wood,  some  of  cole,  composed  speciallie  of 
beech,  &c.  And  bicause  they  will  not  seeme  to  want  anie  point  of 
cousenage  to  astonish  the  simple,  or  to  moove  admiration  to  their 
enterprises,  they  have  (as  they  affirme)  foure  spirits  to  worke  withall, 
whereof  the  first  is,  orpiment  ;  the  second,  quicksilver  ;  the  third, 
sal  armoniake  ;  the  fourth,  brimstone.  Then  have  they  seven  celes- 
tiall  bodies  ;  namelie.  So/,  Luna,  Mars,  Merctirie,  Satitriie,  Jupiter^ 
and  Ventis ;  to  whome  they  applie  seven  terrestriall  bodies  ;  to  wit, 
gold,  silver,  iron,  quickesilver,  lead,  tinne,  and  copper,  attributing 
unto  these  the  operation  of  the  other ;  speciallie  if  the  terrestriall 
bodies  be  qualified,  tempered,  and  wrought  in  the  houre  and  daie 
according  to  the  feats*  of  the  celestiall  bodies:  with  more  like  [»? seats] 
vanitie,/ 


The    second    Chapter.  jj-jr. 

The  Alaanysters  drift,  the  Chanons  yeoinans  tale,  of  alcuniysticall 
stones  and  waters. 

jOW  you  must  understand  that  the  end  and  drift  of  all 
their  worke,  is,  to  atteine  unto  the  composition  of  the 
philosophers  stone,  called  Alixer,  and  to  the  stone  called 
Titanus  ;  and  to  Magnatia,  which  is  a  water  made  of  the 
foure  elements,  which  (they  saie)  the  philosophers  are  sworne  neither 
to  discover,  nor  to  write  of.  And  by  these  they  mortifie  quicke  silver, 
and  make  it  malleable,  and  to  hold  touch  :  heereby  also  they  convert 
any  other  mettall  (but  speciallie  copper)  into  gold.  This  science 
(forsooth)  is  the  secret  of  secrets  ;  even  as  Salomons  conjuration  is 
said  among  the  conjurors  to  be  so  likewise.  And  thus,  when  they 
chance  to  meete  with  yong  men,  or  simple  people,  they  boast  and 


296 


14-  Booke. 


The  discove7'ie 


G.  Chaucer 
in  the  Cha- 
nons  mans 
tale.  [Pro- 
logue.] 


251. 


Idem,  ibid. 


356. 


The  points 
or  parts  of 
the  art  AI- 
cumysticall 
which  may 
be  called 
the  mystie 
or  smokie 
science. 


brag,  and  sale  with  Simon  Magus,  that  they  can  worke  miracles,  and 
bring  mightie  things  to  passe.  In  which  respect  Chaucer  truehe 
heereof  saith  : 

Each  7nan  is  as  7vise  as  Sahtnon, 

When  they  are  togither  everichone  : 

But  he  that  seones  wisest,  is  mostfoole  in  preefe, 

And  he  that  is  truest,  is  a  verie  theefe. 

They  seevie  friendlie  to  them  that  knoive  nought, 

But  they  are  feeiidlie  both  in  luord  ajid  tJwught, 

Yet  jnany  men  ride  and  seeke  their  acquaintance. 

Not  knowing  of  their  false  gotiernance.l 

He  also  saith,  and  experience  verifieth  his  assertion,  that  they 
looke  ill  favouredlie,  &  are  alwaies  beggerlie  attired  :  his  words  are 
these  : 

TJiese  fellowes  looke  ill  favotiredlie^ 

And  are  ahuaies  tired  beggerlie,\ 

So  as  by  smelling  and  thredbare  araie, 

These  folke  are  knowne  and  discerned  alwaie. 

But  so  long  as  they  have  a  sheet  to  wrap  them  in  by  night, 

Or  a  rag  to  hang  about  them  in  the  day  light, 

They  will  it  spend  in  this  craft. 

They  cannot  stint  till  nothi7ig  be  laft. 

Here  one  may  learne  if  lie  have  ought. 

To  multiplie  aud  britig  his  good  to  naught. 

But  if  a  man  aske  them  privilie, 

Whie  they  are  clothed  so  unthriftilie. 

They  will  round  him  in  the  eare  and  sale, 

If  they  espied  were,  men  would  them  slaie, 

A  nd  all  bicause  of  this  noble  science  : 

Lo  thus  these  folke  beetraien  innocence. 

The  tale  of  the  chanons  yeoman  published  by  Chaucer,  dooth 
make  (by  waie  of  example)  a  perfect  demonstration  of  the  art  of 
Alcumystrie  or  multiplication  :  the  effect  whereof  is  this.  A  chanon 
being  an  Alcumyster  or  cousenor,  espied  a  covetous  preest,  whose 
pursse  he  knew  to  be  well  lined,  whome  he  assaulted  with  flatterie 
and  subtill  speach,  two  principall  points  belonging  to  this  art.  At 
the  length  he  borrowed  monie  of  the  preest,  which  is  the  third  part 
of  the  art,  without  the  which  the  professors  can  doo  no  good,  nor 
indure  in  good  estate.  Then  he  at  his  daie  repaied  the  monie,  which 
is  the  most  difficult  point  in  this  art,  and  a  rare  experiment.  Finallie, 
to  i-equite  the  preests  courtesie,  he  promised  unto  him  such  instruc- 


of  WitcJicraft.  chap.  3.  297 

tions,  as  wherby  with  expedition  he  should  become  infinitelie  rich, 
and  all  through  this  art  of  multiplication.  And  this  is  the  most 
common  point  in  this  science  ;  for  herein  they  must  be  skilfuU 
before  they  can  be  famous,  or  atteine  to  anie  credit.  The  preest 
disliked  not  his  proffer  ;  speciallie  bicause  it  tended  to  his  profit, 
and  embraced  his  courtesie.  Then  the  chanon  willed  him  foorthwith 
to  send  for  three  ownces  of  quicke  silver,  which  he  said  he  would 
transubstantiate  (by  his  art)  into  perfect  silver.  The  preest  thought 
that  a  man  of  his  profession  could  not  dissemble,  and  therefore  with 
great  joy  and  hope  accomplished  his  request./ 

And  now  (forsooth)  goeth  this  jollie  Alcumyst  about  his  busines  337. 
and  worke  of  multiplication,  and  causeth  the  preest  to  make  a  fier  of 
coles,  in  the  bottome   whereof  he  placeth  a  croslet  ;  and  pretending 
onelie  to  helpe  the  preest  to  laie  the  coles  handsomelie,  he  foisteth 
into  the  middle  ward  or  lane  of  coles,  a  beechen  cole,  within  the 
which  was  conveied  an  ingot  of  perfect  silver,  which  (when  the  cole 
was  consumed)  slipt  downe  into  the  croslet,  that  was  (I  saie)  directlie 
under  it.     The  preest  perceived  not  the  fraud,  but  received  the  ingot    j^y^ts^taU 
of  silver,  and  was  not  a  little  joy/full  to  see  such  certeine  successe    to  catch  a    252. 
proceed  from  his  owne  handle  worke  wherein  could  be  no  fraud  (as 
he  surelie  conceived)  and  therefore  verie  willinglie  gave  the  cannon 
fortie  pounds  for  the  receipt  of  this  experiment,  who  for  that  summe 
of  monie  taught  him  a  lesson  in  Alcumystrie,  but  he  never  returned 
to  heare  repetitions,  or  to  see  how  he  profited. 


The    third    Chapter. 

Of  a  ycomati  of  the  countrie  coiisciied  by  an  Alcnniyst. 


COULD  cite  manie  Alcumysticall  cousenages  wrought  by 
Doctor  Burcot,  Feates,  and  such  other  ;  but  I  will  passe 
them  over,  and  onelie  repeate  three  experiments  of  that 
art  ;  the  one  practised  upon  an  honest  yeoman  in  the 
countie  of  Kent,  the  other  upon  a  mightie  prince,  the  third  upon  a 
covetous  preest.  And  first  touching  the  yeoman,  he  was  overtaken 
and  used  in  maner  and  forme  following,  by  a  notable  cousening 
varlot,  who  professed  Alcumystrie,  juggling,  witchcraft,  and  conjura- 
tion :  and  by  meanes  of  his  companions  and  confederats  discussed 
the  simplicitie  and  abilitie  of  the  said  yeoman,  and  found  out  his 
estate  and  humor  to  be  convenient  for  his  purpose  ;  and  finallie 
came   a  wooing  (as  they  saie)  to  his  daughter,  to  whome  he  made 

QQ 


298 


14    Bouke. 


The  ciiscoverie 


358. 


Note  the 
cousening 
conveiance 
of  this  al- 
cumystical 
practitio- 
ner. 


25?. 


A  notable 
fcole. 


359- 


love  cunninglie  in  words,  though  his  purpose  tended  to  another 
matter.  And  among  other  illusions  and  tales,  concerning  his  owne/ 
commendation,  for  welth,  parentage,  inheritance,  alliance,  activitie, 
learning,  pregnancie,  and  cunning,  he  boasted  of  his  knowledge  and 
experience  in  Alcumystrie  ;  making  the  simple  man  beleeve  that  he 
could  multiplie,  and  of  one  angell  make  two  or  three.  Which  seemed 
strange  to  the  poore  man,  in  so  much  as  he  became  willing  enough 
to  see  that  conclusion  :  whereby  the  Alcumyster  had  more  hope  and 
comfort  to  atteine  his  desire,  than  if  his  daughter  had  yeelded  to  have 
maried  him.  To  be  short,  he  in  the  presence  of  the  said  yeoman, 
did  include  within  a  little  ball  of  virgine  wax,  a  couple  of  angels  ; 
and  after  certeine  ceremonies  and  conjuring  words  he  seemed  to 
deliver  the  same  unto  him  :  but  in  truth  (through  legierdemaine)  he 
conveied  into  the  yeomans  hand  another  ball  of  the  same  scantling, 
wherein  were  inclosedmanie  more  angels  than  were  in  the  ball  which 
he  thought  he  had  received.  Now  (forsooth)  the  Alcumyster  bad 
him  laie  up  the  same  ball  of  wax,  and  also  use  certeine  ceremonies 
(which  I  thought  good  heere  to  omit).  And  after  certeine  daies, 
houres,  and  minuts  they  returned  together,  according  to  the  appoint- 
ment, and  found  great  gaines  by  the  multiplication  of  the  angels. 
Insomuch  as  he,  being  a  plaine  man,  was  heereby  persuaded,  that  he 
should  not  onelie  have  a  rare  and  notable  good  sonne  in  lawe  ;  but 
a  companion  that  might  helpe  to  adde  unto  his  welth  much  treasure, 
and  to  his  estate  great  fortune  and  felicitie.  And  to  increase  this 
opinion  in  him,  as  also  to  winne  his  further  favour  ;  but  speciallie  to 
bring  his  cunning  Alcumystrie,  or  rather  his  lewd  purpose  to  passe  ; 
he  told  him  that  it  were  follie  to  multiplie  a  pound  of  gold,  when  as 
easilie  they  might  multiplie  a  millian  :  and  therefore  counselled  him/ 
to  produce  all  the  monie  he  had,  or  could  borrowe  of  his  neighbours 
and  freends  ;  and  did  put  him  out  of  doubt,  that  he  would  multiplie 
the  same,  and  redouble  it  exceedinglie,  even  as  he  savve  by  experience 
how  he  delt  with  the  small  summe  before  his  face.  This  yeoman,  in 
hope  of  gaines  and  preferment,  &c  :  consented  to  this  sweete  motion, 
and  brought  out  and  laid  before  his  feete,  not  the  one  halfe  of  his 
goods,  but  all  that  he  had,  or  could  make  or  borrowe  anie  maner  of 
waie.  Then  this  juggling  Alcumyster,  having  obteined  his  purpose, 
folded  the  same  in  a  ball,  in  quantitie  farre  bigger  than  the  other,  and 
conveieng  the  same  into  his/  bosome  or  pocket,  delivered  another 
ball  (as  before)  of  the  like  cjuantitie  unto  the  yeoman,  to  be  reserved 
and  safelie  kept  in  his  chest ;  whereof  (bicause  the  matter  was  of 
importance)  either  of  them  must  have  a  key,  and  a  severall  locke, 
that  no  interruption  might  be  made  to  the  ceremonie,  nor  abuse  by 
either  of  them,  in  defrauding  ech  other.     Now  (forsooth)  these  cir- 


of  Witchcraft. 


Chip, 


299 


cumstances  and  ceremonies  being  ended,  and  the  Alcumysters 
purpose  therby  performed  ;  he  told  the  yeoman  that  (untill  a  certeine 
daie  and  houre  limitted  to  returne)  either  of  them  might  emploie 
themselves  about  their  busines,  and  necessarie  affaires  ;  the  yeoman 
to  the  plough,  and  he  to  the  citie  of  Loiidoti,  and  in  the  meane  time 
the  gold  shuld  multiplie,  &c.  But  the  Alcumyster  (belike)  having  other 
matters  of  more  importance  came  not  just  at  the  houre  appointed, 
nor  yet  at  the  daie,  nor  within  the  yeare  :  so  as,  although  it  were 
somewhat  against  the  yeomans  conscience  to  violate  his  promise,  or 
breake  the  league  ;  yet  partlie  by  the  longing  he  had  to  see,  and 
partlie  the  desire  he  had  to  enjoie  the  fruit  of  that  excellent  experi- 
ment, having  (for  his  owne  securitie)  and  the  others  satisfaction,  some 
testimonie  at  the  opening  thereof,  to  witnesse  his  sincere  dealing,  he 
brake  up  the  coffer,  and  lo  he  soone  espied  the  ball  of  wax,  which  he 
himselfe  had  laid  up  there  with  his  owne  hand.  So  as  he  thought 
(if  the  hardest  should  fall)  he  should  find  his  principal!  :  and  whie 
not  as  good  increase  hereof  now,  as  of  the  other  before.  But  alas  ! 
when  the  wax  was  broken,  and  the  metall  discovered,  the  gold  was 
much  abased,  and  beecame  perfect  lead. 

Now  ivlio  so  list  to  utter  Jiis  follie, 

Let  him  cotnefoorth,  and  leariie  to  mttltiplie ; 

And  everie  mmi  that  hath  ought  171  his  cofer, 

Let  him  appeare,  and  waxe  a  philosopher. 

In  learning  of  this  elvish  nice  lore, 

All  is  in  vaine,  and pardee  nntch  more 

Is  to  learne  a  lewd  man  this  stetteltee, 

Fie,  speake  not  thereof  it  woll  not  bee  : 

For  he  that  hath  learning,  and  he  that  hath  none. 

Conclude  alike  in  multiplicatiotieJ} 


A  couse- 
ning  devise 
by  running 
awaie  to 
save  the 
credit  of 
the  art. 


G   Chaucer 
in  the  tale 
of  the  cha- 
nons  yeo- 
man.    [Pro- 
logue] 


The    fourth   Chapter. 

A  certeine  king  abused  by  an  Alcumyst,  and  of  the  kings  f 00 le 
a  pretie  Jest. 


360.      254. 


HE  second  example  is  of  another  Alcumyst  that  came  to  A  kingco 
a  certeine  king,  promising  to  worke  by  his  art  manie  ATcumy- 
great  things,  as  well  in  compounding  and  transubstantiat-  ^'^e- 
ing  of  mettals,  as  in  executing  of  other  exploites  of  no 
lesse  admiration.     But  before  he  beganne,  he  found  the  meanes  to 


;oo 


14.  Booke. 


The  discoverie 


A  wise 
foole. 


receive  by  vertue  of  the  kings  warrant,  a  great  summe  of  monie  in 
prest,  assuring  the  king  and  his  councell,  that  he  would  shortlie 
returne,  and  accomplish  his  promise,  &;c.  Soone  after,  the  kings 
foole,  among  other  jestes,  fell  into  a  discourse  and  discoverie  of  fooles, 
and  handled  that  common  place  so  pleasantlie,  that  the  king  began 
to  take  delight  therein,  &  to  like  his  merrie  veine.  Whereupon  he 
would  needes  have  the  foole  deliver  unto  him  a  scheduU  or  scroll, 
conteining  the  names  of  all  the  most  excellent  fooles  in  the  land. 

So  he  caused  the  kings  name  to  be  first  set  downe,  and  next  him 
all  the  names  of  the  lords  of  his  privie  councell.  The  king  seeing 
him  so  sawcie  and  malepert,  ment  to  have  had  him  punished  :  but 
some  of  his  councell,  knowing  him  to  be  a  fellow  pleasantlie  con- 
ceipted,  besought  his  majestie  rather  to  demand  of  him  a  reason  of 
his  libell,  &c  :  than  to  proceed  in  extremitie  against  him.  Then  the 
foole  being  asked  why  he  so  sawcilie  accused  the  king  and  his 
councell  of  principall  follie,  answered  ;  Bicause  he  sawe  one  foolish 
knave  beguile  them  all,  and  to  cousen  them  of  so  great  a  masse  of 
monie,  and  finallie  to  be  gone  out  of  their  reach.  Why  (said  one  of 
the  councell)  he  male  returne  and  performe  his  promise,  &c.  Then 
(quoth  the  foole)  1  can  helpe  all  the  matter  easilie.  How  (said  the 
king)  canst  thou  doo  that  ?  Marie  sir  (said  he)  then  I  will  blotte  out 
your  name,  and  put  in  his,  as  the  most  foole  in  the  world.  Mania 
other  practises  of  the  like  nature  might  be  hereunto  annexed,  for  the 
j6i.  detection  of  their  kna/verie  and  deceipts  whereupon  this  art  dependeth, 
whereby  the  readers  male  be  more  delighted  in  reading,  than  the 
practisers  benefited  in  simplie  using  the  same.  For  it  is  an  art 
consisting  wholie  of  subtiltie  and  deceipt,  whereby  the  ignorant  and 
plaine  minded  man  through  his  too  much  credulitie  is  circumvented, 
and  the  humor  of  the  other  slie  cousener  satisfied. 


The    fift    Chapter. 


Eras,  tn  col- 
loq.  de  arte 
alcinnysiica. 


255.    l^ 


A  notable  sto7'ie  loritten  by  Erasmus  of  two  Alcumysts^  also  of 
longation  and  curtation. 

HE  third  example  is  reported  by  Erasmus^  whose  excel- 
lent learning  and  wit  is  had  to  this  dale  in  admiration. 
He  in  a  certeine  dialog  intituled  Alaanystica  doth  finelie 
bewraie    the  knaverie  of  this  craftie  art  ;/  wherein   he 
proposeth  one  Balbitie,  a  verie    wise,  learned,  and  devout   preest, 
howbeit  such  a  one  as  was  bewitched,  and    mad  upon  the  art  of 


of  Witchcraft. 


Chap.  5. 


301 


Alcumystrie.     Which  thing  another  cousening  preest  perceived,  and 

dealt  with  him  in  maner  and  forme  following. 

■    M.  Doctor  Balbine  (said  he)  I  being  a  stranger  unto  you  male    A  flattering 

11  1   •  •   1  111  1  ^  clawing 

seeme  vene  saucie  to  trouble  your  worship  with  my  bold  sute,  who  preamble. 
alwaies  are  busied  in  great  and  divine  studies.  To  whome  Balbine, 
being  a  man  of  few  words,  gave  a  nodde  :  which  was  more  than  he 
used  to  everie  man.  But  the  preest  knowing  his  humor,  said  ;  I  am 
sure  sir,  if  you  knew  my  sute,  you  would  pardon  mine  importunitie. 
I  praie  thee  good  sir  John  (said  Balbine)  shew  me  thy  mind,  and  be 
breefe.  That  shall  I  doo  sir  (said  he)  with  a  good  will.  You  know 
M.  Doctor,  through  your  skill  in  philosophie,  that  everie  mans  destinie 
is  not  alike  ;  and  I  for  my  part  am  at  this  point,  that  I  cannot  tell 
whether  I  male  be  counted  happie  or  infortunate.  For  when  I  weigh 
mine  owne  case,  or  rather  my  state,  in  part  I  seeme  fortunate,  and  in 
part  miserable.  But  Balbine  being  a  man  of  some  surlinesse,  alwaies 
willed  him  to  draw  his  matter  to  a  more  compendious  forme  :  which 
thing  the  preest/  said  he  would  doo,  and  could  the  better  performe  ;  j62. 
bicause  Balbine  himselfe  was  so  learned  and  expert  in  the  verie  mat- 
ter he  had  to  repeat,  and  thus  he  began. 

I  have  had,  even  from  my  childhood,  a  great  felicitie  in  the  art  of 
Alcumystrie,  which  is  the  verie  marrow  of  all  philosophie.  Balbine 
at  the  naming  of  the  word  Alcumystrie,  inclined  and  yeelded  himselfe 
more  attentivelie  to  hearken  unto  him :  marie  it  was  onelie  in  gesture 
of  bodie  ;  for  he  was  spare  of  speech,  and  yet  he  bad  him  proceed 
with  his  tale.  Then  said  the  preest.  Wretch  that  I  am,  it  was  not  my 
lucke  to  light  on  the  best  waie  :  for  you  M.  Balbine  know  (being  so 
universallie  learned)  that  in  this  art  there  are  two  waies,  the  one  Longation 
called  longation,  the  other  curtation  ;  and  it  was  mine  ill  hap  to  fall  ^."<^  '^."'^'fj 
upon  longation.  When  Balbine  asked  him  the  difference  of  those  cumystrie. 
two  waies  ;  Oh  sir  said  the  preest,  you  might  count  me  impudent,  to 
take  upon  me  to  tell  you,  that  of  all  other  are  best  learned  in  this  art, 
to  whome  I  come,  most  humblie  to  beseech  you  to  teach  me  that 
luckie  waie  of  curtation.  The  cunninger  you  are,  the  more  easilie 
you  maie  teach  it  me  :  and  therefore  hide  not  the  gift  that  God  hath 
given  you,  from  your  brother,  who  maie  perish  for  want  of  his  desire 
in  this  behalfe  ;  and  doubtlesse  Jesus  Christ  will  inrich  you  with 
greater  blessings  and  endowments. 

Balbifte  being  abashed  partlie  with  his  importunitie,  and  partlie 
with  the  strange  circumstance,  told  him  that  (in  truth)  he  neither 
knew  what  longation  or  curtation  meant ;  and  therefore  required  him 
to  expound  the  nature  of  those  words.  Well  (quoth  the  preest)  since 
it  is  your  pleasure,  I  will  doo  it,  though  I  shall  thereby  take  upon  me 
to  teach  him  that  is  indeed  much  cunninger  than  my  selfe.  And  thus  he 


302 


14.  Booke. 


TJie  discoverie 


Note  how 
the  couse- 
ner  circum- 
venteth 
Balbine. 


256. 


363. 


Faire  words 
make  fooles 
faine,  and 
large  offers 
blind  the 
wise. 


began  :  Oh  sir,  they  that  have  spent  all  the  daies  of  their  life  in  this 
divine  facultie,  doo  turne  one  nature  and  forme  into  another,  two  waies, 
the  one  is  verie  breefe,  but  somewhat  dangerous  ;  the  other  much  lon- 
ger, mane  verie  safe,  sure,  and  commodious.  Howbeit,  I  thinke  my 
selfe  most  unhappie  that  have  spent  my  time  and  travell  in  that 
waie  which  utterlie  misliketh  me,  and/  never  could  get  one  to  shew 
me  the  other  that  I  so  earnestlie  desire.  And  now  I  come  to  your 
worship,  whom  I  know  to  be  wholie  learned  and  expert  herein, 
hoping  that  you  will  (for  charities  sake)  comfort  your  brother,/ 
whose  felicitie  and  well  doing  now  resteth  onelie  in  your  hands  ;  and 
therefore  I  beseech  you  releeve  me  with  your  counsell. 

By  these  and  such  other  words  when  this  cousening  varlot  had 
avoided  suspicion  of  guile,  and  assured  Balbine  that  he  was  perfect 
and  cunning  in  the  other  waie  :  Balbme  his  fingers  itched,  and  his 
hart  tickled  ;  so  as  he  could  hold  no  longer,  but  burst  out  with 
these  words  :  Let  this  curtation  go  to  the  divell,  whose  name  I  did 
never  so  much  as  once  heare  of  before,  and  therefore  doo  much  lesse 
understand  it.  But  tell  me  in  good  faith,  doo  you  exactlie  under- 
stand longation }  Yea  said  the  preest,  doubt  you  not  hereof :  but  I 
have  no  fansie  to  that  waie,  it  is  so  tedious.  Why  (quoth  Balbme) 
what  time  is  required  in  the  accomplishment  of  this  worke  by  waie  of 
longation  ?  Too  too  much  said  the  Alcumyster,  even  almost  a  whole 
yeere  :  but  this  is  the  best,  the  surest,  and  the  safest  waie,  though  it  be 
for  so  manie  moneths  prolonged,  before  it  yeeld  advantage  for  cost  and 
charges  expended  thereabouts.  Set  your  hart  at  rest  (said  Balbine)  it 
is  no  matter,  though  it  were  two  yeeres,  so  as  you  be  well  assured  to 
bring  it  then  to  passe. 

Finallie,  it  was  there  and  then  concluded,  that  presentlie  the  preest 
should  go  in  hand  with  the  worke,  and  the  other  should  beare  the 
charge,  the  gaines  to  be  indififerentlie  divided  betwixt  them  both,  and 
the  worke  to  be  doone  privilie  in  Balbins  house.  And  after  the 
mutuall  oth  was  taken  for  silence,  which  is  usuall  and  requisite  alwaies 
in  the  beginning  of  this  mysterie  ;  Balbine  delivered  monie  to  the  Al- 
cumyster for  bellowes,  glasses,  coles,  &c  :  which  should  serve  for  the 
erection  and  furniture  of  the  forge.  Which  monie  the  Alcumyster 
had  no  sooner  fingered,  but  he  ran  merilie  to  the  dice,  to  the  alehouse, 
&  to  the  stewes,  and  who  there  so  lustie  as  cousening  s\r  Jo/ut  :  who 
indeed  this  waie  made  a  kindof  alcumysticall  transformation  of  monie. 
Now  Balbine  urged  him  to  go  about  his  businesse,  but  the  other  told 
him,  that  if  the  matter  were  once  begun,  it  were  halfe  ended  :  for 
therein  consisted  the  greatest  difificultie. 

Well,  at  length  he  began  to  furnish  the  fornace,  but  now  forsooth  a 
new  supplie  of  gold  must  be  made,  as  the  seed  and  spawne  of  that 


of  Witchcraft. 


Chap.  5. 


30: 


3(>4- 


257. 


which  must  be  ingendred  and  grow  out  of  this  worke  of  Alcumystrie. 
For  even  as  a  fish  is  not  caught  without  a  bait,  no/  more  is  gold  mul- 
tiplied without  some  parcels  of  gold  :  and  therfore  gold  must  be  the 
foundation  and  groundworke  of  that  art,  or  else  all  the  fat  is  in  the 
fier.  But  all  this  while  Balbine  was  occupied  in  calculating,  and 
musing  upon  his  accompt  ;  casting  by  arythmetike,  how  that  if  one 
ownce  yeelded  fifteene,  then  how  much  gaines  two  thousand  ownces 
might  yeeld  :  for  so  much  he  determined  to  emploie  that  waie. 

When  the  Alcumyst  had  also  consumed  this  monie,  shewing  great 
travell  a  moneth  or  twaine,  in  placing  the  bellowes,  the  coles,  and 
such  other  stuffe,  and  no  whit  of  profit  proceeding  or  comming  there- 
of :  Balbine  demanded  how  the  world  went,  our  Alcumyst  was  as  a 
man  amazed./  Howbeit  he  said  at  length  ;  Forsooth  even  as  such 
matters  of  importance  commonlie  doo  go  forward,  wherunto  there  is 
alvvaies  verie  difficult  accesse.  There  was  (saith  he)  a  fault  (which  I 
have  now  found  out)  in  the  choice  of  the  coles,  which  were  of  oke, 
and  should  have  beene  of  beech.  One  hundreth  duckets  were  spent 
that  waie,  so  as  the  dising  house  and  the  stewes  were  partakers  of 
Balbines  charges.  But  after  a  new  supplie  of  monie,  better  coles  were 
provided,  and  matters  more  circumspectlie  handled.  Howbeit,  when 
the  forge  had  travelled  long,  and  brought  foorth  nothing,  there  was 
another  excuse  found  out  ;  to  wit,  that  the  glasses  were  not  tempered 
as  they  ought  to  have  beene.  But  the  more  monie  was  disbursed  here- 
abouts, the  woorsse  willing  was  Balbine  to  give  over,  according  to 
the  disers  veine,  whome  frutelesse  hope  bringeth  into  a  fooles 
paradise. 

The  Alcumyst,  to  cast  a  good  colour  upon  his  knaverie,  tooke  on 
like  a  man  moonesicke,  and  protested  with  great  words  full  of  forgerie 
and  lies,  that  he  never  had  such  lucke  before.     But  having  found  the 
error,  he  would  be  sure  enough  never  hereafter  to  fall  into  the  like 
oversight,  and  that  henceforward  all  should  be  safe  and  sure,  and 
throughlie  recompensed  in   the  end  with  large  increase.     Hereupon 
the  workehouse  is  now  the  third  time  repaired,  and  a  new  supplie  yet 
once   againe  put  into  the  Alcumysts  hand  ;  so  as  the  glasses  were 
changed.     And  now  at  length  the  Alcumyst  uttered  another  point  of 
his  art  and  cunning  to  Balbine  \  to  wit,  that  those  matters  would  pro-   Notable 
ceed  much  better,  if  he  sent  our  Ladie  a  few  French  crownes  in   ^ousenaj 
reward  :    for  the  art/  being  holie,  the   matter  cannot  prosperously  ^()^. 
proceed,  without  the  favour  of  the  saints.  Which  counsell  exceedinglie 
pleased  Balbine,  who  was  so  devout  and  religious,  that  no  dale  escaped 
him  but  he  said  our  Ladie  mattens. 

Now  our  Alcumyster  having  received  the  offering  of  monie,  goeth 
on  his  holie  pilgrimage,  even  to  the  next  village,  &  there  consumeth 


Balbine 
was  bewit- 
ched with 
desire  of 
gold,  &c. 


304 


14-  Booke. 


The  discoverie 


The  Alcu- 
myster 
bringeth 
Balbin  in- 
to a  fooles 
paradise. 


Here  the 
Alcumy- 
ster  utte- 
reth  a  noto- 
rious point 
of  couse- 
ning  kna- 
verie. 


it  everie  penie,  among  bawds  and  knaves.  And  at  his  returne,  he  told 
Balbine  that  he  had  great  hope  of  good  lucke  in  his  businesse  ;  the 
holie  virgine  gave  such  favourable  countenance,  and  such  attentive 
eare  unto  his  praiers  and  vowes.  But  after  this,  when  there  had 
beene  great  travell  bestowed,  and  not  a  dram  of  gold  yeelded  nor 
levied  from  the  forge ;  Balbine  began  to  expostulate  and  reason  some- 
what roundlie  with  the  cousening  fellowe  ;  who  still  said  he  never  had 
such  filthie  lucke  in  all  his  life  before,  and  could  not  devise  by  what 
meanes  it  came  to  passe,  that  things  went  so  overthwartlie.  But  after 
much  debating  betwixt  them  upon  the  matter,  at  length  it  came  into 
Balbines  head  to  aske  him  if  he  had  not  foreslowed  to  heare  masse, 
or  to  sale  his  houres  :  which  if  he  had  doone,  nothing  could  prosper 
under  his  hand.  Without  doubt  (said  the  cousener)  you  have  hot  the 
naile  on  the  head.  Wretch  that  I  am  !  I  remember  once  or  twise 
being  at  a  long  feast,  I  omitted  to  sale  mine  Ave  Marie  after  dinner. 
So  so  (said  Balbine^  no  marvell  then  that  a  matter  of  such  importance 
hath  had  so  evill  successe.  The  Alcumyster  promised  to  doo 
penance  ;  as  to  heare  twelve  masses  for  two  that  he  had  fore- 
slowed  ;  and  for  everie  Ave  overslipped,  to  render  and  repeate  twelve 
to  our  Ladie. 

Soone  after  this,  when  allour  Alcumysters  monie  was  spent,  &also/ 
258.  his  shifts  failed  how  to  come  by  any  more,  he  came  home  with  this 
devise,  as  a  man  woonderfuUie  fraied  and  amazed,  pitiouslie  crieng  and 
lamenting  his  misfortune.  Whereat  Balbine  being  astonished,  desired 
to  knowe  the  cause  of  his  complaint.  Oh  (said  the  Alcumyster)  the 
courtiers  have  spied  our  enterprise ;  so  as  I  for  my  part  looke  for 
nothing  but  present  imprisonment.  Whereat  Balbine  was  abashed, 
bicause  it  was  flat  fellonie  to  go  about  that  matter,  without  speciall 
licence.  But  (quoth  the  Alcumyster)  I  feare  not  to  be  put  to  death,  I 
would  it  would  fall  out  so  :  marrie  I  feare  least  I  shall  be  shut  up 
j66.  in  some/  castell  or  towre,  and  there  shall  be  forced  to  tug  about  this 
worke  and  broile  in  this  businesse  all  the  dales  of  my  life. 

Now  the  matter  being  brought  to  consultation,  Balbine,  bicause  he 
was  cunning  in  the  art  of  rhetorike,  and  not  altogither  ignorant  in 
lawe,  beat  his  braines  in  devising  how  the  accusation  might  be 
answered,  and  the  danger  avoided.  Alas  (said  the  Alcumyster)  you 
trouble  your  selfe  all  in  vaine,  for  you  see  the  crime  is  not  to  be  denied, 
it  is  so  generallie  bruted  in  court  :  neither  can  the  fact  be  defended, 
bicause  of  the  manifest  lawe  published  against  it.  To  be  short,  when 
manie  waies  were  devised,  and  divers  excuses  alledged  by  Balbine, 
and  no  sure  ground  to  stand  on  for  their  securitie  ;  at  length  the 
Alcumyster  having  present  want  and  need  of  monie,  framed  his  speech 
in  this  sort  ;  Sir  said  he  to  Balbine,  we  use  slowe  counsell,  and  yet 


of  Witchcraft. 


Chap.   5. 


305 


the  matter  requireth  hast.  For  I  thinke  they  are  comming  for  me 
yer  this  time  to  hale  me  awaie  to  prison  ;  and  I  see  no  remedie 
but  to  die  vahantHe  in  the  cause.  In  good  faith  (said  Balbine)  I 
knowe  not  what  to  saie  to  the  matter.  No  more  do  I  said  the 
Alcumyster,  but  that  I  see  these  courtiers  are  hungrie  for  monie, 
and  so  much  the  readier  to  be  corrupted  &  framed  to  silence.  And 
though  it  be  a  hard  matter,  to  give  those  rakehels  till  they  be 
satisfied  :  yet  I  see  no  better  counsell  or  advise  at  this  time.  No 
more  could  Balbine^  who  gave  him  thirtie  ducats  of  gold  to  stop 
their  mouthes,  who  in  an  honest  cause  would  rather  have  given  so 
manie  teeth  out  of  his  head,  than  one  of  those  peeces  out  of  his 
pouch.  This  coine  had  the  Alcumyster,  who  for  all  his  pretenses 
&  gaie  gloses  was  in  no  danger,  other  than  for  lacke  of  monie 
to  leese  his  leman  or  concubine,  whose  acquaintance  he  would  not 
give  over,  nor  forbeare  hir  companie,  for  all  the  goods  that  he 
was  able  to  get,  were  it  by  never  such  indirect  dealing  and  unlawful! 
meanes. 

Well,  yet  now  once  againe  dooth  Balbine  newlie  furnish  the  forge, 
a  praier  being  made  before  to  our  Ladie  to  blesse  the  enterprise.  And 
all  things  being  provided  and  made  I'eadie  according  to  the  Alcumys- 
ters  owne  asking,  &  all  necessaries  largelie  ministred  after  his  owne 
liking  ;  a  whole  yeare  being  likewise  now  consumed  about  this  boot- 
lesse  businesse,  and  nothing  brought  to  passe ;  there  fell  out  a 
strange  chance,  and  tha.c  by  this  meanes  insuing,  as  you  shall  heare./ 

Our  Alcumyster  forsooth  used  a  little  extraordinarie  lewd  c5panie 
with  a  courtiers  wife,  whiles  he  was  from  home,  who  suspecting  the 
matter,  came  to  the  doore  unlooked  for,  and  called  to  come  in, 
threatning  them  that  he  would  breake  open  the  doores  upon  them. 
Some  present  devise  (you  see)  was  now  requisite,  and  there  was 
none  other  to  be  had,/  but  such  as  the  oportunitie  offered  ;  to  wit,  to 
leape  out  at  a  backe  window :  which  he  did,  not  without  great  hazard, 
and  some  hurt.  But  this  was  soone  blazed  abroad,  so  as  it  came  to 
Balbincs  eare,  who  shewed  in  countenance  that  he  had  heard  heereof, 
though  he  said  nothing.  But  the  Alcumyster  knew  him  to  be  devout, 
&  somewhat  superstitious  :  and  such  men  are  easie  to  be  intreated 
to  forgive,  how  great  soever  the  fault  be,  and  devised  to  open  the 
matter  in  maner  and  forme  following. 

O  Lord  (saith  he  before  Balbine)  how  infortunatlie  goeth  our 
businesse  forward  !  I  marvell  what  should  be  the  cause.  Whereat 
Balbine,  being  one  otherwise  that  seemed  to  have  vowed  silence, 
tooke  occasion  to  speake,  saieng;  It  is  not  hard  to  knowe  the  impedi- 
ment and  stop  heereof:  for  it  is  sinne  that  hindcreth  this  matter; 
which  is  not  to  be  dealt  in  but  with  pure  hands.  Whereat  the  Alcumys- 

RR 


Marke  how 
this  Alcu- 
myster go- 
eth fro  one 
degree  of 
cousenage 
to  another. 


J^?. 


259. 


The  mile- 
dest  and 
softest  na- 
ture is  co- 
monlie  soo- 
nest abused. 


5o6 


14  Booke. 


The  discoverie 


En  innnciisa 
cavi  sphatit 
}>iendaiia 
folles. 


368. 


Balbine  is 
ashamed 
that  he 
should  be 
overshot 
and  over- 
seene  in  a 
case  of  flat 
cousenage. 


860. 


ter  fell  upon  his  knees,  beating  his  breast,  &  lamentablie  cried,  saieng  ; 
Oh  maister  Balbine,  you  saie  most  trulie,  it  is  sinne  that  hath  doone 
us  all  this  displeasure  ;  not  your  sinne  sir,  but  mine  owne,  good  maister 
Balbine.  Neither  will  I  be  ashamed  to  discover  my  filthinesse  unto 
you,  as  unto  a  most  holy  and  ghostlie  father.  The  infirmitie  of  the 
flesh  had  overcome  me,  and  the  divell  had  caught  me  in  his  snare. 
Oh  wretch  that  I  am  !  Of  a  preest  I  am  become  an  adulterer. 
Howbeit,  the  monie  that  erstwhile  was  sent  to  our  Ladie,  was  not 
utterlie  lost  :  for  if  she  had  not  beene,  I  had  certeinlie  beene  slaine. 
For  the  good  man  of  the  house  brake  open  the  doore,  and  the  win- 
dowe  was  lesse  than  I  could  get  out  thereat.  And  in  that  extremitie 
of  danger  it  came  into  my  mind  to  fall  downe  prostrate  to  the  virgine; 
beseeching  hir  (if  our  gift  were  acceptable  in  hir  sight)  that  she 
Avould,  in  consideration  thereof,  assist  me  with  hir  helpe.  And  to  be 
short,  I  ran  to  the  windowe,  and  found  it  bigge  enough  to  leape  out 
at.  Which  thing  Balbijie  did  not  onelie  beleeve  to  be  true,  but  in 
respect  therof  forgave  him,  religiouslie  admonishing/  him  to  shew 
himselfe  thankfuU  to  that  pitiful!  and  blessed  Ladie. 

Now  once  againe  more  is  made  a  new  supplie  of  monie,  and 
mutuall  promise  made  to  handle  this  divine  matter  hence  forward 
purelie  and  holilie.  To  be  short,  after  a  great  number  of  such  parts 
plaied  by  the  Alcumyster  ;  one  of  Balbins  acquaintance  espied  him, 
that  knew  him  from  his  childhood  to  be  but  a  cousening  merchant; 
and  told  Balbine  what  he  was,  and  that  he  would  handle  him  in  the 
end,  even  as  he  had  used  manie  others  :  for  a  knave  he  ever  was,  and 
so  he  would  proove.  But  what  did  Balbine,  thinke  you  ?  Did  he  com- 
plaine  of  this  counterfet,  or  cause  him  to  be  punished?  No,  but  he 
gave  him  monie  in  his  pursse,  and  sent  him  awaie  ;  desiring  him,  of 
all  courtesie,  not  to  blab  abroad  how  he  had  cousened  him.  And  as 
for  the  knave  Alcumyster,  he  needed  not  care  who  knew  it,  or  what 
came  of  it  :  for  he  had  nothing  in  goods  or  fame  to  be  lost.  And  as 
for  his  cunning  in  Alcumystrie,  he  had  as  much  as  an  asse.  By  this 
discourse  Erasmus  would  give  us  to  note,  that  under  the  golden  name 
of  Alcumystrie  there  lieth  lurking  no  small  calamitie  ;  wherein  there 
be  such  severall  shifts  and  sutes  of  rare  subtilties  and  deceipts,  as 
that  not  onelie  welthie  men  are  thereby  manie  times  impoverished, 
and  that  with  the  sweete  allurement  of  this  art,  through  their  owne 
covetousnesse  ;/  as  also  by  the  flattering  baits  of  hoped  gaine  :  but 
even  wise  and  learned  men  hereby  are  shamefullie  overshot,  partlie 
for  want  of  due  experience  in  the  wiles  and  subtilties  of  the  world, 
and  partlie  through  the  softenesse  and  pliablenesse  of  their  good 
nature,  which  cousening  knaves  doo  commonlie  abuse  to  their  owne 
lust  and  commoditie,  and  to  the  others  utter  undooing. 


of  Witchcraft.  chap.  6.  307 


The    sixt    Chapter. 

The  opinion  of  diverse  learned  men  touching'  thefollie 
of  A  Ic7imystrie. 

LBERT  in  his  booke  of  minerals  reporteth,  that  Avicenna   The  sub- 

II  .  ...  .  -IT  1        1       1  •       A  -1  Stances  of 

treating  01  Alcumystne,  saith;  Let  the  dealers  in  Alcumys-    things  are 
trie  understand,  that  the  verie  nature  and  kind  of  things    mutable!" 
cannot  be  changed,/  but  rather  made  by  art  to  resemble  j6g. 
the  same  in  shew  and  likenesse:  so  that  they  are  not  the  verie  things 
indeed,  but  seeme  so  to  be  in  appearance  :  as  castels  and  towers 
doo  seeme  to  be  built  in  the  clouds,  whereas  the  representations 
there    shewed,    are  nothing  else  but    the   resemblance    of   certeine 
objects  beelow,  caused  in  some  bright  and  cleere  cloud,  when  the 
aire  is  void  of  thicknes  and  grossenes.     A  sufficient  proofe  hereof 
maie  be  the  looking  glasse.     And  we  see  (saith  he)  that  yellow  or 
orrenge  colour  laid  upon  red,  seemeth  to  be  gold.     Francis  Petrarch   Franc.  Fe- 
treating  of  the  same  matter  in  forme  of  a  dialogue,  introduceth  a  dis-    reni^ed.uti: 
ciple  of  his,  who  fansied  the  foresaid  fond  profession  and  practise,  f'"'^- ''■■ '^"t- 10. 
saieng ;   I  hope  for  prosperous  successe  in  Alcumystrie.     Petrarch 
answereth  him  ;    It  is  a  woonder   from   whence  that  hope  should 
spring,  sith  the  frute  thereof  did  never  yet  fall  to  thy  lot,  nor  yet  at 
anie  time  chance  to  anie  other  ;  as  the  report  commonlie  goeth,  that 
manie  rich  men,  by  this  vanitie  and  madnes  have  beene  brought  to 
beggerie,  whiles  they  have  wearied  themselves  therewith,  weakened 
their  bodies,  and  wasted  their  wealth  in  trieng  the  means  to  make 
gold  ingender  gold.     I   hope  for  gold  according  to  the  workemans 
promise,  saith  the  disciple.     He  that  hath  promised  thee  gold,  will 
runne  awaie  with  thy  gold,  and  thou  never  the  wiser,  saith  Petrarch. 
He  promiseth  mee  great  good,  saith  the  disciple.     He  will  first  serve 
his  owne  turne,  and  releeve  his  private  povertie,  saith  Petrarch  ;  for 
Alcumysters  are  a  beggerlie  kind  of  people,  who  though  they  con- 
fesse  themselves  bare  and  needie,  yet  will  they  make  others  rich  and 
welthie  :  as  though  others  povertie  did  more  molest  and  pitie  them 
than  their  owne.     These  be  the  words  of  Petrarch,  a  man  of  great 
learning  and  no  lesse  experience  ;  who  as  in  his  time  he  sawe  the 
fraudulent  fetches  of  this  compassing  craft  :  so  hath  there  beene  no 
age,  since  the  same  hath  beene  broched,  wherein  some  few  wisemen 
have  not  smelt  out  the  evill  meaning  of  these  shifting  merchants, 
and  bewraied  them  to  the  world. 
An  ancient  writer  of  a  religious  order,  who  lived  above  a  thousand    '^BoU^ord'hiis 


308 


14   Booke. 


TJie  discoverie 


No  cerlein 
ground  in 
the  art  Al- 
cumysticall 


5.  August,  in        yeares  since,  discovering  the  diversities  of  theftes,  after  a  long  enumera- 
rio,  fol.  244.  tion,  bringeth  in  Alcumysters,  whom  he  calleth  Falsificantes metalloni7n 

col.  b.  c.d.&'\.  o^  inineralin7n,  witches  and  counterfetters  of  metals  and  minerals  ; 
261.  370.  and  setteth/  them  as  deepe  in  the/  degree  of  theeves,  as  anie  of  the 
rest,  whose  injurious  dealings  are  brought'to  open  arreignment.  It 
is  demanded  (saith  he)  why  the  art  of  Alcumystrie  doth  never  proove 
that  in  effect,  which  it  pretendeth  in  precept  and  promise.  The 
answer  is  readie  ;  that  if  by  art  gold  might  be  made,  then  were  it 
behoovefuU  to  know  the  maner  and  proceeding  of  nature  in  genera- 
tion ;  sith  art  is  said  to  imitate  and  counterfet  nature.  Againe,  it  is 
bicause  of  the  lamenesse  and  unperfectnesse  of  philosophie,  speciallie 
concerning  minerals:  no  such  manner  of  proceeding  being  set  downe 
by  consent  and  agreement  of  philosophers  in  writing,  touching  the 
true  and  undoubted  effect  of  the  same.  Where  upon  one  suppos- 
eth  that  gold  is  made  of  one  kind  of  stuffe  this  waie,  others  of 
another  kind  of  stuffe  that  waie.  And  therefore  it  is  a  chance  if  anie 
atteine  to  the  artificiall  applieng  of  the  actives  and  passives  of  gold 
and  silver.  Moreover,  it  is  certeine,  that  quicke  silver  and  sulphur 
are  the  materials  (as  they  terme  them)  of  mettals,  and  the  agent  is 
heate,  which  directeth  :  howbeit  it  is  verie  hard  to  know  the  due  pro- 
portion of  the  mixture  of  the  materials  ;  which  proportion  the  genera- 
tion of  gold  doth  require.  And  admit  that  by  chance  they  atteine  to 
such  proportion  ;  yet  can  they  not  readilie  resume  or  doo  it  againe  in 
another  worke,  bicause  of  the  hidden  diversities  of  materials,  and 
the  uncerteintie  of  applieng  the  actives  and  passives. 

The  same  ancient  author  concluding  against  this  vaine  art,  saith, 
that  of  all  christian  lawmakers  it  is  forbidden,  and  in  no  case  toUerable 
in  anie  commonwelth  :  first  bicause  it  presumeth  to  forge  idols  for 
covetousnes,  which  are  gold  and  silver  ;  whereupon  saith  the 
apostle,  Covetousenesse  is  idolworship  :  secondlie,  for  that  (as 
Aristotle  saith)  coine  should  be  skant  and  rare,  that  it  might  be 
deere  ;  but  the  same  would  waxe  vile,  and  of  small  estimation,  if  by 
the  art  of  Alcumystrie  gold  and  silver  might  be  multiplied  :  thirdlie, 
bicause  (as  experience  prooveth)  wisemen  are  thereby  bewitched, 
couseners  increased,  princes  abused,  the  rich  impoverished,  the 
poore  beggered,  the  multitude  made  fooles,  and  yet  the  craft  and 
craftesmaisters  (oh  madnes  !)  credited.  Thus  far  he.  Whereby  in 
few  words  he  discountenanceth  that  profession,  not  by  the  imagina- 
tions of  his  owne  braine,  but  by  manifold  circumstances  of  mani- 
jyi.  fest  proofe.  Touching  the  which  practise  1/  thinke  inough  hath 
beene  spoken,  and  more  a  great  deale  than  needed  ;  sith  so 
plaine  and  demonstrable  a  matter  requireth  the  lesse  travell  in  con- 
futation. 


Idem  ibid. 


Avaritia 
idolorti  m 
cultus. 


of  IVitckcra/L  chap.  7.  309 


The    seventh    Chapter. 

That  vaine  and  deceit/nil  hope  is  a  great  cause  why  men  are 
seduced  by  this  alluring  art,  attd  that  there  labours  therein  are 
bootelesse,  Ss^c. 

j  ITHERTO  somewhat  at  large  I  have  detected theknaverie 
of  the  art  Alcumysticall,  partlie  by  reasons,  and  partlie  by 
examples  :  so  that  the  thing  it  selfe  maie  no  lesse  appeare 
to  the  judiciall  eie  of  the  considerers  ;/  than  the  bones    262. 
and  sinewes  of  a  bodie  anatomized,  to  the  corporall  eie  of  the  be- 
holders.    Now  it  shall  not  be  amisse  nor  impertinent,  totreate  some- 
what of  the  nature  of  that  vaine  and  frutelesse  hope,  which  induceth    Of  vaine 
and  draweth  men  forward  as  it  were  with  chordes,  not  onelie  to  the     °^^' 
admiration,  but  also  to  the  approbation  of  the  same  :  in  such  sort 
that  some  are  compelled  rufullie  to  sing  (as  one  in  old  time   did, 
whether  in  token  of  good  or  ill  lucke,  I  doo  not  now  well  remember) 
Spes  &=  fortujui  valcte  ;  Hope  and  good  hap  adieu. 

No  mervell  then  though  Alcumystrie  allure  men  so  sweetlie,  and 
intangle  them  in  snares  of  follie  ;  sith  the  baits  which  it  useth  is  the 
hope  of  gold,  the  hunger  wherof  is  by  the  poet  termed  Sacra,  which 
some  doo  English,  Holie  ;  not  understanding  that  it  is  rather  to  be 
interpreted,  *Curssed  or  detestable,  by  the  figure  Acyron,  when  a  »  j.  Cai.  in 
word  of  an  unproper  signification  is  cast  in  a  clause  as  it  were  a  cloud;  ^*^""^"/// 
or    by  the  figure    AntipJirasis,  when  a  word  importeth  a  contrarie   -S'^'z- 127- 

,  ,  .    ,     .  ,.,,„,  ,  pa.  -J?,!,  col.  I. 

meanmg  to  that  which  it  commonlie  hath.  P  or  what  reason  can  there  number.  40. 
be,  that  the  hunger  of  gold  should  be  counted  holie,  the  same  having 
(as  depending  upon  it)  so  manie  milians  of  mischeefes  and  miseries  : 
as  treasons,  theftes,  adulteries,  manslaughters,  trucebreakings,  per- 
juries, cousenages,  and  a  great  troope  of  other  enormities,  which  were 
here  too  long/  to  rehearse.  And  if  the  nature  of  everie  action  be  j/i". 
determinable  by  the  end  thereof,  then  cannot  this  hunger  be  holie,  A  maxime. 
but  rather  accurssed,  which  puUeth  after  it  as  it  were  with  iron 
chaines  such  a  band  of  outrages  and  enormities,  as  of  all  their 
labor,  charge,  care  and  cost,  &c  :  they  have  nothing  else  left  them 
in  lieu  of  lucre,  but  onlie  some  few  burned  brickes  of  a  ruinous 
fornace,  a  pecke  or  two  of  ashes,  and  such  light  stufife,  which  they 
are  forced  peradventure  in  fine  to  sell,  when  beggerie  hath  arrested 
and  laid  his  mace  on  their  shoulders.  As  for  all  their  gold,  it  is 
resolved  In  priniam  niateriatn,  or  rather  In  levein  quendain  funiu- 
hon,  into  a  light    smoke  or  fumigation    of  vapors,  than  the  which 


3IO 


14.   Booke. 


The  discoverie 


Erasmus  in 
colloq.  cut  ti- 
tultts  C07ivi- 
vium  fabu- 
losum. 

263. 


373' 


A  hungrie 
bellie  will 
not  be  bri- 
deled. 


nothing  is  more  light,  nothing  lesse  substantial!,  spirits  onelLe 
excepted,  out  of  whose  nature  and  number  these  -are  not  to  be 
exempted. 

The   eight    Chapter. 

A  continiiatio7i  of  the  former  matter,  with  a  cotichisioti  of  the 
same. 

HAT  which  I  have  declared  before,  by  reasons,  examples, 
and  authorities,  I  will  now  prosecute  and  conclude  by 
one  other  example  ;  to  the  end  that  we,  as  others  in 
former  ages,  male  judge  of  vaine  hope  accordinglie,  and 
be  no  lesse  circumspect  to  avoid  the  inconveniences  therof,  than 
Ulysses  was  warie  to  escape  the  incantations  of  Circes  that  old  trans- 
forming witch.  Which  example  of  mine  is  drawne  from  Lewes  the 
French  king,  the  eleventh  of  that  name,  who  being  on  a  time  at 
Burgundie,  fell  acquainted  by  occasion  of  hunting  with  one  Cotiojt,  a 
clownish  but  yet  an  honest  and  hartie  good  fellow.  For  princes  and 
great  men  de/light  much  in  such  plaine  clubhutchens.  The  king 
oftentimes,  by  meanes  of  his  game,  used  the  countrimans  house  for 
his  refreshing  ;  and  as  noble  men  sometimes  take  pleasure  in  homelie 
and  course  things,  so  the  king  did  not  refuse  to  eate  turnips  and  rape 
rootes  in  Conons  cotage.  Shortlie  after  king  Lewes  being  at  his 
pallace,  void  of  troubles  and  disquietnesse,  Conons  wife/  wild  him  to 
repaire  to  the  court,  to  shew  himselfe  to  the  king,  to  put  him  in  mind 
of  the  old  intertainement  which  he  had  at  his  house,  and  to  present 
him  with  some  of  the  fairest  and  choisest  rape  rootes  that  she  had  in 
store.  Conon  seemed  loth,  alledging  that  he  should  but  lose  his 
labour  :  for  princes  (saith  he)  have  other  matters  in  hand,  than  to 
intend  to  thinke  of  such  trifeling  courtesies.  But  Conons  wife  over- 
came him,  and  persuaded  him  in  the  end,  choosing  a  certeine  number 
of  the  best  and  goodliest  rape  rootes  that  she  had  ;  which  when  she 
had  given  hir  husband  to  carrie  to  the  court,  he  set  forward  on  his 
journie  a  good  trudging  pase.  But  Conon  being  tempted  by  the  waie, 
partlie  with  desire  of  eating,  and  partlie  with  the  toothsomnes  of  the 
meate  which  he  bare,  that  by  little  and  little  he  devoured  up  all  the 
roots  saving  one,  which  was  a  verie  faire  and  a  goodlie  great  one 
indeed.  Now  when  Conon  was  come  to  the  court,  it  was  his  lucke  to 
stand  in  such  a  place,  as  the  king  passing  by,  and  spieng  the  man, 
did  well  remember  him,  and  commanded  that  he  should  be  brought 
in.  Conon  verie  cheerelie  followed  his  guide  hard  at  the  heeles,  and 
no  sooner  sawe  the  king,  but  bluntlie  comming  to  him,  reached  out 


of  Witchcraft.  chap.  3.  311 

his  hand,  and  presented  the  gift  to  his  maiestie.  The  king  received 
it  with  more  cheerefulnes  than  it  was  offered,  and  bad  one  of  those 
that  stood  next  him,  to  take  it,  and  laie  it  up  among  those  things  which 
he  esteemed  most,  &  had  in  greatest  accompt.  Then  he  had  Cotton 
to  dine  with  him,  and  after  dinner  gave  the  countriman  great  thanks 
for  his  rape  roote  ;  who  made  no  bones  of  the  matter,  but  boldhe  made 
challenge  and  claime  to  the  kings  promised  courtesie.  Whereupon 
the  king  commanded,  that  a  thousand  crownes  should  be  given  him   A  princeiie 

,       ,  .  largesse. 

m  recompense  for  his  roote. 

The  report  of  this  bountifulnes  was  spred  in  short  space  over  all 
the  kings  houshold  :  in  so  much  as  one  of  his  courtiers,  in  hope  of 
the  like  or  a  larger  reward  gave  the  king  a  verie  proper  ginnet. 
Whose  drift  the  king  perceiving,  and  judging  that  his  former  liberalitie 
to  the  clowne,  provoked  the  courtier  to  this  covetous  attempt,  tooke 
the  ginnet  verie  thankefullie  :  and  calling  some  of  his  noble  men 
about  him,  began  to  consult  with  them,  what  mends  he  might  make 
his  servant  for  his  horsse.  Whiles  this  was  a  dooing,  the  courtier 
conceived  passing  good/  hope  of  some  princeiie  largesse,  calculating  j>^^. 
and  casting  his  cards  in  this  maner  ;  If  his  maiestie  rewarded  a 
sillie  clowne  so  bountifullie  for  a  simple  rape  roote,  what  will  he  doo 
to  a  joUie  courtier  for  a  gallent  gennet  ?  Whiles  the  king  was  de- 
bating the  matter,  and  one  said  this,  another  that,  and  the  courtier 
travelled  all  the  while  in  vaine  hope,  at  last  saith  the  king,  even  upon 
the  sudden  ;  I  have  now  bethought  me  what  to  bestowe  upon  him  : 
and  calling  one  of  his  nobles  to  him,  whispered  him  in  the  eare,  and 
willed  him  to  fetch  a  thing,  which  he  should  find  in  his  chamber 
wrapped  up  in  silke.  The  roote  is  brought  wrapped  in  silke,  which  sicarsdelu- 
the/  king  with  his  owne  hands  gave  to  the  courtier,  using  these  words  <^^''' '^''i^- 
therewithall,  that  he  sped  well,  in  so  much  as  it  was  his  good  hap  to 
have  for  his  horsse  a  Jewell  that  cost  him  a  thousand  crownes.  The 
courtier  was  a  glad  man,  and  at  his  departing  longed  to  be  looking 
what  it  was,  and  his  hart  dansed  for  joy.  In  due  time  therefore  he 
unwrapped  the  silke  (a  sort  of  his  fellow  courtiers  flocking  about  him 
to  testifie  his  good  lucke)  and  having  unfolded  it,  he  found  therein  a 
drie  and  withered  rape  roote.  Which  spectacle  though  it  set  the 
standers  about  in  a  lowd  laughtei",  yet  it  quailed  the  courtiers  courage, 
and  cast  him  into  a  shrewd  fit  of  pensifenes.  Thus  was  the  con- 
fidence of  this  courtier  turned  to  vanitie,  who  upon  hope  of  good  speed 
was  willing  to  part  from  his  horsse  for  had  I  wist. 

This  storie  dooth  teach  us  into  what  follie  and  madnes  vaine  hope   The  mo- 
may  drive  undiscreete  and  unexpert  men.     And  therefore  no  mervell    p^iemisses. 
though  Alcumysters  dreame  and  dote  after  double  advantage,  faring 
like  Acsops  dog,  who  greedilie  coveting  to  catch  and  snatch  at  the 


312 


i4.  Booke. 


The  discoverie 


375- 

Englished  by 

Abraham 

Fleming. 


Aid.  Persi- 

us,  satyr.  3. 


Englished  by 

Abraham 

Fleming. 


266. 


Idem,  ibid. 


By  A  b.  Fie 
mi/ig. 


shadowe  of  the  flesh  which  he  carried  in  his  mouth  over  the  water, 
lost  both  the  one  and  the  other  :  as  they  doo  their  increase  and  their 
principall.  But  to  breake  off  abruptlie  from  this  matter,  and  to  leave 
these  hypocrits  (for  whie  may  they  not  be  so  named,  who  as  Homer, 
speaking  in  detestation  of  such  rakehelles,  saith  verie  divinelie  and 
trulie  ; 

Odz  etenini  seu  claiistra  Ercbi,  quia'tnqne  loqineniur 
Ore  aliud,  iacitoque  aliicd  sub  pcctore  claiiditnt  :\ 

I  hate  even  as  tJte  gates  of  hell, 
Those  that  one  thing  with  toong  doo  tell, 
And  notwithstafiditig  closelie  keepe, 
Anotlier  thing  in  hart  full  deepe) 

To  leave  these  hypocrits  (I  saie)  in  the  dregs  of  their  dishonestie, 
I  will  conclude  against  them  peremptorilie,  that  they,  with  the  rable 
above  rehearsed,  and  the  rowt  hereafter  to  be  mentioned,  are  ranke 
couseners,  and  consuming  cankers  to  the  common  wealth,  and  there- 
fore to  be  rejected  and  excommunicated  from  the  fellowship  of  all 
honest  men.  For  now  their  art,  which  turneth  all  kind  of  metals  that 
they  can  come  by  into  mist  and  smoke,  is  no  lesse  apparent  to  the 
world,  than  the  cleere  sunnie  raies  at  noone  sted  ;  in  so  much  that  I 
may  saie  with  the  poet, 

Hos  popuhis  ridet,  7nultiimque  torosa  jiiveiitus 
Ingeminat  trenmlos  naso  crispante  cachinnos  : 

All  people  laugh  them  now  to  scorne, 

each  strong  and  lustie  blood 
Redoubleth  quavering  laughters  lowd 

with  wrijikled  nose  a  good. 

So  that,  if  anie  be  so  addicted  unto  the  vanitie  of  the  art  Alcumys- 
ticall/  (as  everie  foole  will  have  his  fansie)  and  that  (beside  so  mania 
experimented  examples  of  divers,  whose  wealth  hath  vanished  like  a 
vapor,  whiles  they  have  beene  over  rash  in  the  practise  hereof)  this 
discourse  will  not  moove  to  desist  from  such  extreame  dotage,  I  saie 
to  him  or  them  and  that  aptlie, 

dicitqiie  facitque  quod  ipse 

Non  sani  esse  ho7ninis  non  saniis  juret  Orestes  : 

He  saith  and  dooth  that  verie  thing, 

which  mad  Orestes  might 
With  oth  averre  beecame  a  man 

beer  eft  of  reason  right.] 


of   Witchcraft,  cimp  i.  313 

Tf   The  XV.    Booke.  376. 

The    first    Chapter. 

The  exposition  of  lidoni,  and  where  it  is  found,  whereby  the  whole 
art  of  conjnratio7i  is  deciphered. 

|HIS  word  lidoni  is  derived  of  lada,  which  properlie  signi- 
fieth  to  knowe :  it  is  sometimes  translated,  *Divimcs,  which   [*  ltai.\ 
is  a  divinor  or  soothsaier,  as  in  Dent.  i8.  Levit.  20  :  some- 
^J  VwVits^Ariohis.,  which  is  one  that  also  taketh  upon  him  to 
foretell  things  to  come,  and  is  found  Levit.  19.  2.  Kings.  23.  Esai.  19. 
To  be  short,  the  opinion  of  them  that  are  most  skilfull  in  the  toongs,    The  large 
is,  that  it  comprehendeth  all  them,  which  take  upon  them  to  knowe    onoVtiie' 
all  things  past  and  to  come,  and  to  give  answers  accordinglie.     It    j'"""?  ^'" 
alwaies  followeth  the  word  *0b,  and  m  the  scriptures  is  not  named 
severallie  from  it,  and  dififereth  little  from  the  same  in  sense,  and 
doo  both  concerne  oracles  uttered  by  spirits,  possessed  people,  or 
couseners.     What  will  not  couseners  or  witches  take  upon  them  to 
doo  ?     Wherein   will   they   professe    ignorance  ?     Aske    them    anie 
cjuestion,  they   will    undertake  to  resolve  you,  even    of   that  which 
none  but  God  knoweth.      And  to  bring  their    purposes   the  better 
to    passe,  as    also    to    winne    further  credit  unto  the  counterfet    art 
which  they  professe,  they  procure  confederates,  whereby  they  worke 
wonders.       And    when    they    have    either    learning,/  eloquence,    or   266. 
nimblenesse  of  hands  to  accompanie  their  confederacie,  or  ra/ther  j//. 
knaverie,  then  (forsooth)  they  passe  the  degree  of  witches,  and  intitle    vidcPM- 
themselves  to  the  name  of  conjurors.     And  these  deale  with  no  infe-   %fs^'h^rese- 
riour  causes  :  these  fetch  divels  out  of  hell,  and  angels  out  of  heaven ;   <■'>'  catai.  de 
these  raise  up  what  bodies  they  list,  though  they  were  dead,  buried, 
and  rotten  long  before  ;  and  fetch  soules  out  of  heaven  or  hell  with 
much  more  expedition  than  the  pope  bringeth  them  out  of  purgatorie. 
These  I  sale  (among  the  simple,  and  where  they  feare  no  law  nor 
accusation)  take  upon  them  also  the  raising  of  tempests,  and  earth- 
quakes, and  to  doo  as  much  as  God  himselfe  can  doo.     These  are  no 
small  fooles,  they  go  not  to  worke  with  a  baggage  tode,  or  a  cat,  as    7.  ivinnsin 
witches  doo  ;  but  with  a  kind  of  majestie,  and  with  authoritie  they    ^iTrMa^da- 
call  up  by  name,  and  have  at  their  commandement  seventie  and  nine    '«"««'"• 
principall  and  princelie  divels,  who  have  under  them,  as  their  minis- 
ters, a  great  multitude  of  legions  of  pettie  divels  ;  as  for  example. 

S  S 


3H 


i;.  Booke. 


The  discoverie 


Salomons 
notes  of 
conjura- 
tion. 
Baell. 


A  ga  res. 


Marbas. 
[»  Hal.'] 


Barbatos. 


The    second    Chapter. 

A7t  inve7tiarie  of  the  Jiatnes,  shapes,  powers,  governemeiit,  and 
effects  of  divcls  and  spirits,  of  their  severall  segniories  and  de- 
grees :  a  stratige  discourse  tvoorth  the  readitig. 

HEIR  first  and  principall  king  (which  is  of  the  power  of 
the  east)  is  called  Baell ;  who  when  he  is  conjured  up, 
appeareth  with  three  heads  ;  the  first,  like  a  tode  ;  the 
second,  like  a  man  ;  the  third,  like  a  cat.  He  speaketh 
with  a  hoarse  voice,  he  maketh  a  man  go  invisible,  he  hath  under  his 
obedience  and  rule  sixtie  and  six  legions  of  divels. 

The  first  duke  under  the  power  of  the  east,  is  named  Agares,  he 
commeth  up  mildlie  in  the  likenes  of  a  faire  old  man,  riding  upon  a 
crocodile,  and  carrieng  a  hawke  on  his  fist ;  hee  teacheth  presentlie 
all  maner  of  toongs,  he  fetcheth  backe  all  such  as  runne  awaie,  and 
maketh  them  runne  that  stand  still  ;  he  overthroweth  all  dignities 
jyS.  supernaturall  and  temporall,  hee  maketh  earth/quakes,  and  is  of  the 
order  of  vertues,  having  under  his  regiment  thirtie  one  legions. 

Marbas,  *alias  Barbas  is  a  great  president,  and  appeareth  in  the 
forme  of  a  mightie  lion  ;  but  at  the  commandement  of  a  conjuror 
commeth  up  in  the  likenes  of  a  man,  and  answereth  fullie  as  touching 
anie  thing  which  is  hidden  or  secret  :  he  bringeth  diseases,  and 
cureth  them,  he  promoteth  wisedome,  and  the  knowledge  of  mechani- 
call  arts,  or  handicrafts  ;  he  changeth  men  into  other  shapes,  and 
under  his  presidencie  or  gouvernement  are  thirtie  six  legions  of  divels 
conteined. 

Anion,  or  Aatnon,  is  a  great  and  mightie  marques,  and  commeth 
abroad  in  the  likenes  of  a  woolfe,  having  a  serpents  taile,  spetting 
267.  out  and/  breathing  flames  of  fier  ;  when  he  putteth  on  the  shape  of  a 
man,  he  sheweth  out  dogs  teeth,  and  a  great  head  like  to  a  mightie 
raven  ;  he  is  the  strongest  prince  of  all  other,  and  understandeth  of 
all  things  past  and  to  come,  he  procureth  favor,  and  reconcileth  both 
freends  and  foes,  and  ruleth  fourtie  legions  of  divels. 

Barbatos,  a  great  countie  or  earle,  and  also  a  duke,  he  appeareth  in 
Signo  sagittarii  sylvestris,  with  foure  kings,  which  bring  companies 
and  great  troopes.  He  understandeth  the  singing  of  birds,  the  bark- 
ing of  dogs,  the  lowings  of  bullocks,  and  the  voice  of  all  living 
creatures.  He  detecteth  treasures  hidden  by  magicians  and  in- 
chanters,  and  is  of  the  order  of  vertues,  which  in  part  beare  rule  : 
he  knoweth  all  things  past,    and  to  come,  and  reconcileth  freends 


of  Witchcraft.  chap. ;.  315 


and   powers  ;  and   governeth   thirtie   legions   of  divels   by   his   au- 
thoritie. 

Biicr  is  a  great  president,  and  is  scene  in  this  signe  ;  he  absolutelie   Bucr. 
teacheth  philosophic  niorall  and  naturall,  and  also  logicke,  and  the 
vertue  of  hcrbes  :    he    giveth  the  best  familiars,   he   can   hcale   all 
diseases,  speciallie  of  men,  and  reigneth  over  fiftie  legions. 

Giisoin  is  a  great  duke,  and  a  strong,  appearing  in  the  forme  of  a   Gusoin. 
Xeiwphilus,  he  answereth  all  things,  present,  past,  and  to  come,  ex- 
pounding all  questions.     He  reconcileth  freendship,  and  distributeth 
honours  and  dignities,  and  ruleth  over  fourtie  legions  of  divcls. 

Boiis,   otherwise    Otis,  a  great  president  and   an   earle  he   com-/  Botis. 
meth   foorth    in    the    shape    of  an    ouglie    viper,  and  if  he  put  on  J7g. 
humane  shape,  he  sheweth  great  teeth,  and  two  homes,  carrieng  a 
sharpe   sword    in    his    hand  :    he  giveth   answers  of  things  present, 
past,   and   to   come,  and  reconcileth  friends,  and  foes,  ruling  sixtie 
legions. 

Bat/nn,  sometimes  called  iMat/nin,  a  great  duke  and  a  strong,  he   Bathm. 
is  seene  in  the  shape  of  a  verie  strong  man,  with  a  serpents  taile, 
sitting  on  a  pale  horsse,  understanding  the  vertues  of  hearbs   and 
pretious  stones,  transferring  men  suddenlie  from  countrie  to  countrie, 
and  ruleth  thirtie  legions  of  divels. 

Pioson,  *a/i(is  Curson,  a  great  king,  he  commeth  foorth  like  a  man  Purson. 
with  a  lions  face,  carrieng  a  most  cruell  viper,  and  riding  on  a  beare  ;  t*  ^^'^^■^ 
and  before  him  go  alwaies  trumpets,  he  knoweth  things  hidden,  and 
can  tell  all  things  present,  past,  and  to  come  :  he  bewraieth  treasure, 
he  can  take  a  bodie  either  humane  or  aierie  ;  he  answereth  truelie  of 
all  things  earthlie  and  secret,  of  the  divinitie  and  creation  of  the  world, 
and  bringeth  foorth  the  best  familiars  ;  and  there  obeie  him  two  and 
twentie  legions  of  divels,  partlie  of  the  order  of  vertues,  &  partlie  of 
the  order  of  thrones. 

Eligor,  *alias  Abigor,  is  a  great  duke,  and  appeereth  as  a  EUgor. 
goodlie  knight,  carrieng  a  lance,  an  ensigne,  and  a  scepter  :  he 
answereth  fullie  of  things  hidden,  and  of  warres,  and  how 
souldiers  should  meete  :  he  knoweth  things  to  come,  and  pro- 
cureth  the  favour  of  lords  and  knights,  governing  sixtie  legions  of 
divels. 

Lemie,  *alias  Oray,  a  great  marquesse,  shewing  himselfe  in  the  like-/   Leraie. 
nesse  of  a  galant  archer,  carrieng  a  bowe  and  a  quiver,  he  is  author   268. 
of  all  battels,  he  dooth  putrifie  all  such  wounds  as  are  made  with 
arrowes  by  archers,  Q^^'^^  optiuws  objicit  tribus  dzebi/s,  and  he  hath 
regiment  over  thirtie  legions. 

Valefar,  *a/ias  Malepliar,  is  a  strong  duke,  comming  foorth  in  the    yaUfar. 
shape  of  a  lion,  and  the  head  of  a  theefe,  he  is  verie  familiar  with  them 


3i6  15  Booke  The  discoverie 

to  whom  he  maketh  himselfe  acquainted,  till  he  hath  brought  them  to 
the  gallowes,  and  ruleth  ten  legions. 

.Vor.j.r.  Mora.r,  *  alias  Fo7-aii,  a  great  carle  and  a  president,  he  is  seene  like 

"^  a  bull,  and  if  he  take  unto  him  a  mans  face,  he  maketh  men  wonder- 

full  cunning  in  astronomic,  &  in  all  the  liberall  sciences  :  he  givcth 
good  familiars  and  wise,  knowing  the  power  &  vertuc  of  hearbs  and 
380.    stones  which  are  pretious,  and  ruleth  thirtie  six  le/gions. 

Ifos.  Ipos,  *alias  Ayporos,  is  a  great  earle  and  a  prince,  appeering  in  the 

shape  of  an  angell,  and  yet  indeed  more  obscure  and  filthie  than  a  lion, 
with  a  lions  head,  a  gooses  feet,  and  a  hares  taile  :  he  knoweth  things 
to  come  and  past,  he  maketh  a  man  wittie,  and  bold,  and  hath  under 
his  jurisdiction  thirtie  six  legions. 

Nabc-rius.  Naberitts,  *alias  Cerberus^  is  a  valiant  marquesse,  shewing  himselfe 

in  the  forme  of  a  crowe,  when  he  speaketh  with  a  hoarse  voice  :  he 
maketh  a  man  amiable  and  cunning  in  all  arts,  and  speciallie  in 
rhetorikc,  he  procureth  the  losse  of  prelacies  and  dignities  :  nineteene 
legions  heare  and  obeie  him. 

Giasya  La-  Glasya  Labolas,  *alias  Caaci'inolaas,  or    Caasstmolar,  is  a  great 

president,  who  commeth  foorth  like  a  dog,  and  hath  wings  like  a  griffen, 
he  givcth  the  knowledge  of  arts,  and  is  the  captaine  of  all  mansleiers: 
he  understandeth  things  present  and  to  come,  he  gaineth  the  minds 
and  love  of  freends  and  foes,  he  maketh  a  man  go  invisible,  and  hath 
the  rule  of  six  and  thirtie  legions. 

z,-par.  Zepar  is  a  great  duke,  appearing  as  a  souldier,  inflaming  women 

with  the  loove  of  men,  and  when  he  is  bidden  he  changeth  their 
shape,  untill  they  male  enjoie  their  beloved,  he  also  maketh  them 
barren,  and  six  and  twentie  legions  are  at  his  obeie  and  com- 
mandement. 

Bilcth.  Bileth  is  a  great  king  and  a  terrible,  riding  on  a  pale  horsse,  before 

whome  go  trumpets,  and  all  kind  of  melodious  musicke.  When  he  is 
called  up  by  an  exorcist,  he  appeareth  rough  and  furious,  to  deceive 
him.  Then  let  the  exorcist  or  conjuror  take  heed  to  himself,  and  to 
allaie  his  courage,  let  him  hold  a  hazell  bat  in  his  hand,  wherewithal! 
he  must  reach  out  toward  the  east  and  south,  and  make  a  triangle 
without  besides  the  circle  ;  but  if  he  hold  not  out  his  hand  unto  him, 
and  he  bid  him  come  in,  and  he  still  refuse  the  bond  or  chaine  of 
spirits  ;  let  the  conjuror  proceed  to  reading,  and  by  and  by  he  will 
submit  himselfe,  and  come  in,  and  doo  whatsoever  the  exorcist  com- 
mandeth  him,  and  he  shalbe  safe.  If  Bilcth  the  king  be  more 
stubborne,  and  refuse  to  enter  into  the  circle  at  the  first  call,  and  the 
conjuror  shew  himselfe  fearfull,  or  if  he  have  not  the  chaine  of  spirits, 
certeinclie  he  will  never  feare  nor  regard  him  after.  Also,  if  the 
place  be  unapt  for  a  triangle  to  be  made  without  the  circle,  then  set 


of  Witchcraft. 


Chap. 


317 


there  a  boll  of/  wine,  and  the  ex/orcist  shall  certeinlie  knowe  when  he    269.      381. 

commeth  out  of  his  house,  with  his  fellowes,  and  that  the  foresaid 

Bileth  will  be  his  helper,  his  friend,  and  obedient  unto  him  when  he 

commeth  foorth.     And  when  he  commeth,  let  the  exorcist  receive  him 

courteouslie,  and    glorifie  him  in  his  pride,  and  therfore  he  shall 

adore  him  as  other  kings  doo,  bicause  he  saith  nothing  without  other 

princes.     Also,  if  he  be  cited  by  an  exorcist,  alwaies  a  silver  ring  of 

the  middle  finger  of  the  left  hand  must  be  held  against  the  exorcists 

face,  as  they  doo  for  Amaiinon.     And  the  dominion  and  power  of  so    Vide  Amai- 

great  a  prince  is  not  to  be  pretermitted  ;  for  there  is  none  under  the 

power  &  dominion  of  the  conjuror,  but  he  that  deteineth  both  men 

and  women  in  doting  love,  till  the  exorcist  hath  had  his  pleasure. 

He  is    of   the  orders  of  powers,  hoping  to  returne  to  the  seaventh 

throne,  which  is  not  altogether  credible,  and  he  ruleth  eightie  five 

legions. 

Sitri,  *alias  Biiru,  is  a  great  prince,  appeering  with  the  face  of  a   5//;-/abaw- 
leopard,  and  having  Avings  as  a  griffen  :  when  he  taketh  humane  shape,   ^'^^  dneii. 
he  is  verie  beautifull,  he  inflameth  a  man  with  a  womans  love,  and 
also  stin-eth  up  women  to  love  men,  being  commanded  he  willinglie 
*deteineth  secrets  of  women,  laughing  at  them  and  mocking  them,   [»  See note] 
to    make    them    luxuriouslie    naked,    and    there    obeie    him    sixtie 
legions. 

Painioii  is  more  obedient  to  Lticifer  Xh'BM.  other  kings  are.  Lucifer  Paimon. 
is  heere  to  be  understood  he  that  was  drowned  in  the  depth  of  his 
knowledge  :  he  would  needs  be  like  God,, and  for  his  arrogancie  was 
throwne  out  into  destruction,  of  whome  it  is  said  ;  Everie  pretious  Ezech.  S8. 
stone  is  thy  covering.  Paimon  is  constrained  by  divine  vertue  to 
stand  before  the  exorcist  ;  where  he  putteth  on  the  likenesse  of  a 
man  :  he  sitteth  on  a  beast  called  a  dromedarie,  which  is  a  swift 
runner,  and  weareth  a  glorious  crowne,  and  hath  an  effeminate 
countenance.  There  goeth  before  him  an  host  of  men  with  trumpets 
and  well  sounding  cymbals,  and  all  musicall  instruments.  At  the 
first  he  appeereth  with  a  great  crie  and  roring,  as  in  Circulo  Salomonis, 
and  in  the  art  is  declared.  And  if  this  Paimon  speake  sometime  that 
the  conjuror  understand  him  not,  let  him  not  therefore  be  dismaied. 
But  when  he  hath  delivered  him  the  first  obligation,  to  observe  his 
desire,  he  must  bid  him  also  answer  him  distinctlie  and  plainelie  to 
the  questi/ons  he  shall  aske  you,  of  all  philosophie,  wisedome,  and  jS2. 
science,  and  of  all  other  secret  things.  And  if  you  will  knowe  the 
disposition  of  the  world,  and  what  the  earth  is,  or  what  holdeth  it  up 
in  the  water,  or  any  other  thing,  or  what  is  Abyssus,  or  where  the 
wind  is,  or  from  whence  it  commeth,  he  will  teach  you  aboundantlie. 
Consecrations  also  as  well  of  sacrifices  as  otherwise  maybe  reckoned. 


iS 


15.  Booke. 


T/ie  discoverie 


Cautions 
for  the  Ex- 
orcist or 
conj  uror. 


The  fall  of 
Beliall. 


Salomon 
gathered  al 
the  divels 
togither  in 
a  brasen 
vessel!. 


He  giveth  dignities  and  confirmations  ;  he  bindeth  them  that  resist 
him  in  his  owne  chaines,  and  subjecteth  them  to  the  conjuror  ;  he 
prepareth  good  familiars,  and  hath  the  understanding  of  all  arts. 
Note,  that  at  the  calling  up  of  him,  the  exorcist  must  looke  towards 
the  northwest,  bicause  there  is  his  house.  When  he  is  called  up,  let 
the  exorcist  receive  him  constantlie  without  feare,  let  him  aske  what 
questions  or  demands  he  list,  and  no  doubt  he  shall  obteine  the  same 

270.  of  him.  And  the  exorcist  must  beware/  he  forget  not  the  creator,  for 
those  things,  which  have  beene  rehearsed  before  oi PaiJiwn,  some  saie 
he  is  of  the  order  of  dominations  ;  others  saie,  of  the  order  of  cherubim. 
There  follow  him  two  hundred  legions,  partlie  of  the  order  of  angels, 
and  partlie  of  potestates.  Note  that  if  Paimon  be  cited  alone  by  an 
offering  or  sacrifice,  two  kings  followe  him  ;  to  wit,  Beball  &  Abalam^ 
&  other  potentates  :  in  his  host  are  twentie  five  legions,  bicause  the 
spirits  subject  to  them  are  not  alwaies  with  them,  except  they  be 
compelled  to  appeere  by  divine  vertue. 

Some  saie  that  the  king  Beliall  was  created  immediatlie  after 
Lticifer,  and  therefore  they  thinke  that  he  was  father  and  seducer'of 
them  which  fell  being  of  the  orders.  For  he  fell  first  among  the 
worthier  and  wiser  sort,  which  went  before  Mic/iael  SLXid  other  heavenlie 
angels,  which  were  lacking.  Although  Beliall  went  before  all  them 
that  were  throwne  downe  to  the  earth,  yet  he  went  not  before  them 
that  tarried  in  heaven.  This  Beliall  is  constrained  by  divine  vertue, 
when  he  taketh  sacrifices,  gifts,  and  offerings,  that  he  againe  may 
give  unto  the  offerers  true  .answers.  But  he  tarrieth  not  one  houre  in 
the  truth,  except  he  be  constrained  by  the  divine  power,  as  is  said. 
He  taketh  the  forme  of  a  beautiful!  angell,  sitting  in  a  firie  chariot ; 
he  speaketh  faire,  he  distributeth  preferments  of  senatorship,  and  the 
favour  of  friends,  and  excellent  familiars  :  he  hath  rule  over  eightie 
legions,  partlie    of  the    order    of  vertues,    partlie    of  angels  ;     he/ 

j8j.  is  found  in  the  forme  of  an  exorcist  in  the  bonds  of  spirits.  The 
exorcist  must  consider,  that  this  Beliall  doth  in  everie  thing  assist 
his  subjects.  If  he  will  not  submit  himselfe,  let  the  bond  of  spirits 
be  read :  the  spirits  chaine  is  sent  for  him,  wherewith  wise  Salomon 
gathered  them  togither  with  their  legions  in  a  brasen  vessel!,  where 
were  inclosed  among  all  the  legions  seventie  two  kings,  of  whome 
the  cheefe  was  Bileth,  the  second  was  Beliall,  the  third  Asvwday, 
and  above  a  thousand  thousand  legions.  Without  doubt  (I  must 
confesse)  I  learned  this  of  my  maister  Salomon  ;  but  he  told  me  not 
why  lie  gathered  them  together,  and  shut  them  up  so  :  but  I  beleeve 
it  was  for  the  pride  of  this  Beliall.  Certeine  nigromancers  doo  saie, 
that  Salomon,  being  on  a  certeine  daie  seduced  by  the  craft  of  a 
certeine  woman,  inclined  himselfe    to  praie  before  the   same  idol!, 


of  Witchcraft. 


Chap.  2. 


319 


of  their 
hope. 


Beliall  by  name  :    which  is  not  credible.     And  therefore  we  must 

rather  thinke  (as  it  is  said)  that  they  were  gathered  together  in  that 

great  brasen  vessell  for  pride  and  arrogancie,  and  throwne  into  a 

deepe  lake  or  hole  in  Babylon.     For  wise  Salomon  did  accomplish 

his  workes  by  the  divine  power,  which  never  forsooke  him.     And 

therefore  we  must  thinke  he  worshipped  not  the  image  Beliall ;  for 

then  he  could  not  have  constrained  the  spirits  by  divine  vertue  :  for 

this  Beliall,  with  three  kings  were  in  the  lake.     But  the  Babylonians   The  Baby- 

woondering  at  the  matter,  supposed  that  they  should  find  therein  a   app'ohne'd^' 

great  quantitie  of   treasure,  and  therefore  with    one    consent  went 

downe  into  the  lake,  and  uncovered  and  brake  the  vessell,  out  of  the 

which  immediatlie  flew  the  capteine  divels,  and  were  delivered  to 

their  former  and  proper  places.    But  this  Beliall  entred  into  a  certeine 

image,  and  there  gave  answer  to  them  that  offered  and  sacrificed 

unto  him  :  as  Toes,  in  his  sentences  reporteth,  and  the  Babylonians 

did  worship  and  sacrifice  thereunto./ 

Btc7ie  is  a  great  and  a  strong  Duke,  he  appeareth  as  a  dragon  with  Bune.  271. 
three  heads,  the  third  whereof  is  like  to  a  man  ;  he  speaketh  with  a 
divine  voice,  he  maketh  the  dead  to  change  their  place,  and  divels  to 
assemble  upon  the  sepulchei's  of  the  dead  :  he  greatlie  inricheth  a 
man,  and  maketh  him  eloquent  and  wise,  answering  trulie  to  all 
demands,  and  thirtie  legions  obeie  him. 

Forneus  is  a  great  marquesse,  like  unto  a  monster  of  the  sea,  he   Fomeus. 
maketh  men  woonderfuU  in  rhetorike,  he  adorneth  a  man/  with  a  J84. 
good  name,  and  the  knowledge  of  toongs,  and  maketh  one  beloved 
as  well  of  foes  as  freends  :  there  are  under  him  nine  and  twentie 
legions,  of  the  order  partlie  of  thrones,  and  partlie  of  angels. 

Ronove  a  marquesse  and  an  earle,  he  is  resembled  to  a  monster,   Ronove. 
he  bringeth  singular  understandmg  in  rhetorike,  faithful!  servants, 
knowledge  of  toongs,  favour  of  freends  and  foes  ;    and  nineteene 
legions  obeie  him. 

Berith  is  a  great  and  a  terrible  duke,  and  hath  three  names.  Of 
some  he  is  called  Beall  \  of  the  Jewes  BeritJi  \  of  Nigromancers 
Bolfry  :  he  commeth  foorth  as  a  red  souldier,  with  red  clothing,  and 
upon  a  horsse  of  that  colour,  and  a  crowne  on  his  head.  He  answer- 
eth  trulie  of  things  present,  past,  and  to  come.  He  is  compelled  at  a 
certeine  houre,  through  divine  vertue,  by  a  ring  of  art  magicke.  He 
is  also  a  lier,  he  turneth  all  mettals  into  gold,  he  adorneth  a  man  with 
dignities,  and  confirmeth  them,  he  speaketh  with  a  cleare  and  a  sub- 
till  voice,  and  six  and  twentie  legions  are  under  him. 

Astaroth  is  a  great  and  a  strong  duke,  comming  foorth  in  the  shape   Astaroth. 
of  a  fowle  angell,  sitting  upon  an  infernall  dragon,  and  carrieng  on 
his  right  hand  a  viper  :  he  answereth  trulie  to  matters  present,  past. 


Bt-rith  3 

golden 

divcll. 


320 


ii;.  Booke. 


TJie  discoverie 


Foras. 


Furfur. 


and  to  come,  and  also  of  all  secrets.  He  talketh  willinglie  of  the 
creator  of  spirits,  and  of  their  fall,  and  how  they  sinned  and  fell  :  he- 
saith  he  fell  not  of  his  owne  accord.  He  maketh  a  man  woonderfull 
learned  in  the  liberall  sciences,  he  ruleth  fourtie  legions.  Let  everie 
exorcist  take  heed,  that  he  admit  him  not  too  neere  him,  bicause  of 
his  stinking  breath.  And  therefore  let  the  conjuror  hold  neere  to  his 
face  a  magicall  ring,  and  that  shall  defend  him. 

Foras,  *alias  Forcas  is  a  great  president,  and  is  scene  in  the  forme 
of  a  strong  man,  and  in  humane  shape,  he  understandeth  the  vertue 
of  hearbs  and  pretious  stones  :  he  teacheth  fullie  logicke,  ethicke, 
and  their  parts  :  he  maketh  a  man  invisible,  wittie,  eloquent,  and  to 
live  long;  he  recovereth  things  lost,  and  discovereth  treasures,  and  is 
lord  over  nine  and  twentie  legions. 

Ftirfur  is  a  great  earle,  appearing  as  an  hart,  with  a  firie  taile,  he 
lieth  in  everie  thing,  except  he  be  brought  up  within  a  triangle ;  being 
38^.  bidden,  he  taketh  angelicall  forme,  he  speaketh/  with  a  hoarse  voice, 
and  willinglie  maketh  love  betweene  man  and  wife  ;  he  raiseth  thun- 
ders and  lightnings,  and  blasts.  Where  he  is  commanded,  he 
answereth  well,  both  of  secret  and  also  of  divine  things,  and  hath 
rule  and  dominion  over  six  and  twentie  legions. 

Marchosias.  MarcJiosias  is  a  great  marquesse,  he  sheweth  himselfe  in  the  shape 

272.  of  a/  cruell  shee  woolfe,  with  a  griphens  wings,  with  a  serpents  taile, 
and  spetting  I  cannot  tell  what  out  of  his  mouth.  When  he  is  in  a 
mans  shape,  he  is  an  excellent  fighter,  he  answereth  all  questions 
trulie,  he  is  faithfull  in  all  the  conjurors  businesse,  he  was  of  the 
order  of  dominations,  under  him  are  thirtie  legions  :  he  hopeth  after 
1200.  yeares  to  returne  to  the  seventh  throne,  but  he  is  deceived  in 
that  hope. 

Malfhas.  Malphas  is  a  great  president,  he  is  scene  like  a  crowe,  but  being 

cloathed  with  humane  image,  speaketh  with  a  hoarse  voice,  he  build- 
eth  houses  and  high  towres  wonderfuUie,  and  quicklie  bringeth 
artificers  togither,  he  throweth  downe  also  the  enimies  edifications, 
he  helpeth  to  good  familiars,  he  receiveth  sacrifices  willinglie,  but  he 
deceiveth  all  the  sacrificers,  there  obeie  him  fourtie  legions. 

Vepar.  Vcpiir,  "^altas  Separ,  a  great  duke  and  a  strong,  he  is  like  a  mermaid, 

he  is  the  guide  of  the  waters,  and  of  ships  laden  with  armour;  he 
bringeth  to  passe  (at  the  commandement  of  his  master)  that  the  sea 
shalbe  rough  and  stormie,  and  shall  appeare  full  of  shippes  ;  he 
killeth  men  in  three  dales,  with  putrifieng  their  wounds,  and  pro- 
ducing maggots  into  them  ;  howbeit,  they  maie  be  all  healed  with 
diligence,  he  ruleth  nine  and  twentie  legions. 

Sabnache.  Sabfiacke,  *altas  Saliiiac,  is  a  great  marquesse  and  a  strong,  he 

commeth  foorth  as  an  armed  soldier  with  a  lions  head,  sitting  on  a 


of  Witchcraft. 


Chap. 


,21 


pale  horsse,  he  dooth  marvelouslie  change  mans  forme  and  favor,  he 
buildeth  high  towres  full  of  weapons,  and  also  castels  and  cities  ;  he 
inflicteth  men  thirtie  daies  with  wounds  both  rotten  and  full  of  mag- 
gots, at  the  exorcists  commandement,  he  provideth  good  familiars, 
and  hath  dominion  over  fiftie  legions. 

Sidonay,  *a/ias  Asinoday,  a  great  king,  strong  and  mightie,  he  is  sidonay. 
seene  with  three  heads,  whereof  the  first  is  like  a  bull,  the  second  like  ^'''  ■^''^^• 
a  man,  the  third  like  a  ram,  he  hath  a  serpents  taile,  he  belcheth 
flames  out  of  his  mouth,  he  hath  feete  like  a  goose,  he  sitteth/  on  an  3^^- 
infernall  dragon,  he  carrieth  a  lance  and  a  flag  in  his  hand,  he  goeth 
before  others,  which  are  under  the  power  of  Afuay/non.  When  the 
conjuror  exerciseth  this  office,  let  him  be  abroad,  let  him  be  warie 
and  standing  on  his  feete  ;  if  his  cap  be  on  his  head,  he  will  cause 
all  his  dooings  to  be  bewraied,  which  if  he  doo  not,  the  exorcist 
shalbe  deceived  by  Amaymon  in  everie  thing.  But  so  soone  as  he 
seeth  him  in  the  forme  aforesaid,  he  shall  call  him  by  his  name, 
saieng  ;  Thou  art  Asnioday :  he  will  not  denie  it,  and  by  and  by  he 
boweth  downe  to  the  ground  ;  he  giveth  the  ring  of  vertues,  he  abso- 
lutelie  teacheth  geometric,  arythmetike,  astronomic,  and  handicrafts. 
To  all  demands  he  answereth  fullie  and  trulie,  he  maketh  a  man 
invisible,  he  sheweth  the  places  where  treasure  lieth,  and  gardeth  it, 
if  it  be  among  the  legions  of  Amaymon,  he  hath  under  his  power 
seventie  two  legions. 

Gaap,  *alias  Tap,  a  great  president  and  a  prince,  he  appeareth  in  a  Gi-^ap. 
meridionall  signe,  and  when  he  taketh  humane  shape  he  is  the  guide 
of  the  foure  principall  kings,  as  mightie  as  Bileth.  There  were  cer- 
teine  necromancers  that  offered  sacrifices  and  burnt  offerings  unto 
him  ;  and  to  call  him  up,  they  exercised  an  art,  saieng  that  Salomon 
the  wise  made  it./  Which  is  false :  for  it  was  rather  Cham,  the  sonne 
of  Noah,  who  after  the  floud  began  first  to  invocate  wicked  spirits. 
He  invocated  Bileth,  and  made  an  art  in  his  name,  and  a  booke 
which  is  knowne  to  manie  mathematicians.  There  were  burnt  offer- 
ings and  sacrifices  made,  and  gifts  given,  and  much  wickednes 
wrought  by  the  exorcists,  who  mingled  therewithal!  the  holie  names 
of  God,  the  which  in  that  art  are  everie  where  expressed.  Marie 
there  is  an  epistle  of  those  names  written  by  Salomon,  as  also  write 
Helias  Hierosolymitanus  and  Hcliscens.  It  is  to  be  noted,  that  if 
anie  exorcist  have  the  art  of  Bileth,  and  cannot  make  him  stand 
before  him,  nor  see  him,  I  may  not  bewraie  how  and  declare  the 
meanes  to  conteine  him,  bicause  it  is  abhomination,  and  for  that 
I  have  learned  nothing  from  Salomon  of  his  dignitie  and  office. 
But  yet  I  will  not  hide  this  ;  to  wit,  that  he  maketh  a  man  woon- 
derfull  in  philosophic  and  all  the  liberall  sciences  :  he  maketh  love, 

T  T 


273. 

Who  was 
the  first  ne- 
cromancer. 


32  2  15.  Booke.  TJie  discoverie 

[*  Not  in  Wiei]      hatred,  insensibilitie,*   invisibilitie,   consecration, t  and  consecration 

cationT   "'  '        ^^  ihose  things  that  are  belonging  unto  the  domination  of  Amay- 

jSj.    mofi,    and    dehvereth    familiars    out    of   the    possession   of    o/ther 

conjurors,  answering  truly  and  perfectly  of  things  present,  past,  &  to 

come,  &  transferreth  men  most  speedilie  into  other  nations,  he  ruleth 

sixtie  six  legions,  &  was  of  the  order  of  potestats. 

Shax.  Shax,  !l;«/z«^  Scox^  is  a  darke  and  a  great  marquesse,  like  unto  a 

\\  ita/.]  storke,  with  a  hoarse  and  subtill  voice  :  he  dooth  marvellouslie  take 

awaie  the  sight,  hearing,  and  understanding  of  anie  man,  at  the  com- 
mandement  of  the  conjuror  :  he  taketh  awaie  monie  out  of  everie 
kings  house,  and  carrieth  it  backe  after  1200.  yeares,  if  he  be  com-  . 

[§:inWier]  manded,§  he  is  a  horssestealer,  he  is  thought  to  be  faithfull  in  all 

commandements  :  and  although  he  promise  to  be  obedient  to  the 
conjuror  in  all  things  ;  yet  is  he  not  so,  he  is  a  Her,  except  he  be 
brought  into  a  triangle,  and  there  he  speaketh  divinelie,  and  telleth  of 
things  which  are  hidden,  and  not  kept  of  wicked  spirits,  he  promiseth 
good  familiars,  which  are  accepted  if  they  be  not  deceivers,  he  hath 
thirtie  legions. 

Procell.  Procell  is  a  great  and  a  strong  duke,  appearing  in  the  shape  of  an 

[P?«:W,  Wier]  angell,  but  speaketh  verie  darklie  of  things  hidden,  he  teacheth 
geometric  and  all  the  liberal!  arts,  he  maketh  great  noises,  and 
causeth  the  waters  to  rore,  where  are  none,  he  warmeth  waters,  and 
distempereth  bathes  at  certeine  times,  as  the  exorcist  appointeth  him, 
he  was  of  the  order  of  potestats,  and  hath  fourtie  eight  legions  under 
his  power. 

Fuicas.  Furcas  is  a  knight  and  commeth  foorth  in  the  similitude  of  a  cruell 

man,  with  a  long  beard  and  a  hoarie  head,  he  sitteth  on  a  pale  horsse, 
carrieng  in  his  hand  a  sharpe  weapon,  he  perfectlie  teacheth  practike 
philosophic,  rhctorike,  logike,  astronomic,  chiromancie,  pyromancic, 
and  their  parts  :  there  obeie  him  twentie  legions. 

Murmur.  Mjirmur  is  a  great  duke  and  an  earle,  appearing  in  the  shape  of  a 

souldier,  riding  on  a  griphen,  with  a  dukes  crowne  on  his  head ;  there 
go  before  him  two  of  his  ministers,  with  great  trumpets,  he  teacheth 
philosophic  absolutelie,  he  constraineth  soules  to  come  before  the 
exorcist,  to  answer  what  he  shall  aske  them,  he  was  of  the  order 

^"  vr'A"^"'"°'      partlie  of  thrones,  and  partlie  of  angels,  ||and  ruleth  thirtie  legions. 

Cairn.  Cai7n  is  a  great  president,  taking  the  forme  of  a  thrush,  but  when 

274.  he  put/teth  on  mans  shape,  he  answereth  in  burning  ashes,  carrieng  in 
^88.  his  hand  a  most  sharpe  swoord,  he  maketh  the  best/  disputcrs,  he  giveth 
men  the  understanding  of  all  birds,  of  the  lowing  of  bullocks,  and 
barking  of  dogs,  and  also  of  the  sound  and  noise  of  waters,  he  answer- 
eth best  of  things  to  come,  he  was  of  the  order  of  angels,  and  ruleth 
thirtie  legions  of  divels. 


of  Witchci'aft. 


Chap.  2. 


6^0 


Rauin,  or  Raii/i  is  a  great  earle,  he  is  seene  as  a  crowe,  but  when  Ruum. 
he  putleth  on  humane  shape,  at  the  commandement  of  the  exorcist, 
he  stealeth  woonderfuUie  out  of  the  kings  house,  and  carrieth  it 
whether  he  is  assigned,  he  destroieth  cities,  and  hath  great  despite 
unto  dignities,  he  knoweth  things  present,  past,  and  to  come,  and 
reconcileth  freends  and  foes,  he  was  of  the  order  of  thrones,  and 
governeth  thirtie  legions. 

Halplias  is  a  great  earle,  and  commeth  abroad  like  a  storke,  with  a   Haiphas. 
hoarse  voice,  he  notabhe  buildeth  up  townes  full  of  munition  and 
weapons,  he  sendeth  men  of  warre  to  places  appointed,  and  hath 
under  him  six  and  twentie  legions. 

Focalor  is  a  great  duke  comming  foorth  as  a  man,  with  wings  like  a  Focalor. 
griphen,  he  killeth  men,  and  drowneth  them  in  the  waters,  and  over- 
turneth  ships  of  warre,  commanding  and  ruling  both  winds  and  seas. 
And  let  the  conjuror  note,  that  if  he  bid  him  hurt  no  man,  he  willinglie 
consenteth  thereto  :  he  hopeth  after  looo.  yeares  to  returne  to  the 
seventh  throne,  but  he  is  deceived,  he  hath  three  legions. 

Vine  is  a  great  king  and  an  earle,  he  showeth  himselfe  as  a  lion,  Vine. 
riding  on  a  blacke  horsse,  and  carrieth  a  viper  in  his  hand,  he  gladlie 
buildeth  large  towres,  he  throweth  downe  stone  walles,  and  maketh 
waters  rough.  At  the  commandement  of  the  exorcist  he  answereth 
of  things  hidden,  of  witches,  and  of  things  present,  past,  and  to 
come. 

Bifrons  is  seene  in  the  similitude  of  a  monster,  when  he  taketh  the  Bifions. 
image  of  a  man,  he  maketh  one  woonderfuU  cunning  in  astrologie, 
absolutelie  declaring  the  mansions  of  the  planets,  he  dooth  the  like  in 
geometric,  and  other  admesurements,  he  perfectlie  understandeth  the 
strength  and  vertue  of  hearbs,  pretious  stones,  and  woods,  he  changeth 
dead  bodies  from  place  to  place,  he  seemeth  to  light  candles  upon  the 
sepulchres  of  the  dead,  and  hath  under  him  six  and  twentie  legions. 

Gamigin  is  a  great  marquesse,  and  is  seene  in  the  forme  of  a  little  Gamigin. 
horsse,  when  he  taketh  humane  shape  he  speaketh  with  a/  hoarse  ^8g. 
voice,  disputing  of  all  liberall  sciences  ;  he  bringeth  also  to  passe, 
that  the  soules,  which  are  drowned  in  the  sea,  or  which  dwell  in 
purgatorie  (which  is  called  Cariag7'a,  that  is,  affliction  of  soules)  shall 
take  aierie  bodies,  and  evidentlie  appeare  and  answer  to  interrogatories 
at  the  conjurors  commandement  ;  he  tarrieth  with  the  exorcist,  untill 
he  have  accomplished  his  desire,  and  hath  thirtie  legions  under 
him. 

Zagan  is  a  great  king  and  a  president,  he  commeth  abroad  like  a   Zagan. 
bull,   with  griphens  wings,  but  when  he  taketh  humane   shape,  he 
maketh  men    wittie,  he  turneth   all  mettals  into  the  coine   of  that 
dominion,  and  turneth  water  into  wine,  and  wine  into  water,  he  also 


324 


15-  Booke. 


TJie  discoverie 


Orias. 


Value. 


Gomory. 


Decarabia, 


Amdnscias. 


Andreal- 
f  fills. 


Ost. 


turneth  bloud  into  wine,  &  wine  into  bloud,  &  a  foole  into  a  wise  man, 
he  is  head  of  thirtie  and  three  legions./ 
275.  Orias  is  a  great  marquesse,  and  is  seene  as  a  lion  riding  on  a  strong 
horsse,  with  a  serpents  taile,  and  carrieth  in  his  right  hand  two  great 
serpents  hissing,  he  knoweth  the  mansion  of  planets,  and  perfectlie 
teacheth  the  vertues  of  the  starres,  he  transformeth  men,  he  giveth 
dignities,  prelacies,  and  confirmations,  and  also  the  favour  of  freends 
and  foes,  and  hath  under  him  thirtie  legions. 

Valac  is  a  great  president,  and  commeth  abroad  with  angels  wings 
like  a  boie,  riding  on  a  twoheaded  dragon,  he  perfectlie  answereth  of 
treasure  hidden,  and  where  serpents  may  be  seene,  which  he  delivereth 
into  the  conjurors  hands,  void  of  anie  force  or  strength,  and  hath 
dominion  over  thirtie  legions  of  divels. 

Gomory  a  strong  and  a  mightie  duke,  he  appeareth  like  a  faire 
woman,  with  a  duchesse  crownet  about  hir  midle,  riding  on  a  camell, 
he  answereth  well  and  truelie  of  things  present,  past,  and  to  come,  and 
of  treasure  hid,  and  where  it  lieth  :  he  procureth  the  love  of  women, 
especiallie  of  maids,  and  hath  six  and  twentie  legions. 

Decarabia  or  Carabia,  he  commeth  like  a  *  and  knoweth  the  force 
of  herbes  and  pretious  stones,  and  maketh  all  birds  flie  before  the 
exorcist,  and  to  tarrie  with  him,  as  though  they  were  tame,  and 
that  they  shall  drinke  and  sing,  as  their  maner  is,  and  hath  thirtie 
legions. 

Amduscias  a  great  and  a  strong  duke,  he  commeth  foorth  as  an 
jpo.  unicorne,  when  he  standeth  before  his  maister  in  humane'  shape,  being 
commanded,  he  easilie  bringeth  to  passe,  that  trumpets  and  all 
musicall  instruments  may  be  heard  and  not  seene,  and  also  that  trees 
shall  bend  and  incline,  according  to  the  conjurors  will,  he  is  excellent 
among  familiars,  and  hath  nine  and  twentie  legions. 

Andras  is  a  great  marquesse,  and  is  seene  in  an  angels  shape  with 
a  head  like  a  blacke  night  raven,  riding  upon  a  blacke  and  a  verie 
strong  woolfe,  flourishing  with  a  sharpe  sword  in  his  hand,  he  can  kill 
the  maister,  the  servant,  and  all  assistants,  he  is  author  of  discords, 
and  ruleth  thirtie  legions. 

Andrealphtis  is  a  great  marquesse,  appearing  as  a  pecocke,  he 
raiseth  great  noises,  and  in  humane  shape  perfecthe  teacheth  geome- 
trie,  and  all  things  belonging  to  admeasurements,  he  maketh  a  man 
to  be  a  subtill  disputer,  and  cunning  in  astronomie,  and  transformeth 
a  man  into  the  likenes  of  a  bird,  and  there  are  under  him  thirtie 
legions. 

Ose  is  a  great  president,  and  commeth  foorth  like  a  leopard,  and 
counterfeting  to  be  a  man,  he  maketh  one  cunning  in  the  liberall 
sciences,  he  answereth  truelie  of  divine  and  secret  things,  he  trans- 


of  Witchcraft.  chap.  2.  325 


formeth  a  mans  shape,  and  bringeth  a  man  to  that  madnes,  that  he 
thinketh  himselfe  to  be  that  which  he  is  not ;  as  that  he  is  a  king  or  a 
pope,  or  that  he  weareth  a  crowne  on  his  head,  Durdtqtie  id  regmim 

*ad  horain.  [»  Wier  has  no 

Aym  or  Haborim  is  a  great  duke  and  a  strong,  he  commeth  foorth  Aym. 
with  three  heads,  the  first  like  a  serpent,  the  second  like  a  man  having 
two  *  the  third  like  a  cat,  he  rideth  on  a  viper,  carrieng  in  his  hand 
a  light  fier  brand,  with  the  flame  whereof  castels  and  cities  are  fiered, 
he  maketh  one  wittie  everie  kind  of  waie,  he  answereth  truelieof  privie 
matters,  and  reigneth  over  twentie  six  legions./ 

Orobas  is  a  great  prince,  he  commeth  foorth  like  a  horsse,  but  when  Orobas.  276. 
he  putteth  on  him  a  mans  idol,  he  talketh  of  divine  vertue,  he  giveth 
true  answers  of  things  present,  past,  and  to  come,  and  of  the  divinitie, 
and  of  the  creation,  he  deceiveth  none,  nor  suffereth  anie  to  be 
tempted,  he  giveth  dignities  and  prelacies,  and  the  favour  of  freends 
and  foes,  and  hath  rule  over  twentie  legions. 

Vapula  is  a  great  duke  and   a  strong,  he   is    scene  like  a  lion/    Vapida. 
with  griphens  wings,  he   maketh  a   man  subtill  and  wonderfull  in  jgi. 
handicrafts,  philosophie,  and  in  sciences  contained  in  bookes,  and  is 
ruler  over  thirtie  six  legions. 

Cimeries  is  a  great  marquesse  and  a  strong,  ruling  in  the  parts  of  CimcrUs. 
Aphrica  ;  he  teacheth  perfectlie  grammar,  logicke,  and  rhetorike,  he 
discovereth  treasures  and  things  hidden,  he  bringeth  to  passe,  that  a 
man  shall  seeme  with  expedition  to  be  turned  into  a  soldier,  he  rideth 
upon  a  great  blacke  horsse,  and  ruleth  twentie  legions. 

Amy  is  a  great  president,  and  appeareth  in  a  flame  of  fier,  but  Amy. 
having  taken  mans  shape,  he  maketh  one  marvelous  in  astrologie,  and 
in  all  the  liberall  sciences,  he  procureth  excellent  familiars,  he  be- 
wraieth  treasures  preserved  by  spirits,  he  hath  the  governement  of 
thirtie  six  legions,  he  is  partlie  of  the  order  of  angels,  partlie  of 
potestats,  he  hopeth  after  a  thousand  two  hundreth  yeares  to  i-eturne 
to  the  seventh  throne  :  which  is  not  credible. 

Flauros  a  strong  duke,  is  seene  in  the  forme  of  a  terrible  strong   Flauros. 
leopard,  in  humane  shape,  he  sheweth  a  terrible  countenance,  and 
fierie  eies,  he  answereth  trulie  and  fullie  of  things  present,  past,  and 
to  come  ;  if  he  be  in  a  triangle,t  he  lieth  in  all  things  tand  deceiveth  in    [t  ?  transpose ; 
other  things,  and  beguileth  in  other  busines,  he  gladlie  talketh  of  the   j^;^„  erroneous 
divinitie,  and   of  the  creation  of  the  world,  and  of  the  fall  ;  he  is   duplication  of 
constrained  by  divine  vertue,  and  so  are  all  divels  or  spirits,  to  burne 
and  destroie  all  the  conjurors  adversaries.    And  if  he  be  commanded, 
he  suffereth  the  conjuror  not  to   be  tempted,  and  he  hath  twentie 
legions  under  him. 

Bahim  is  a  great  and  a  terrible  kinur,  he  commeth  foorlh  with  three   Balam. 


326 


15.  Booke. 


The  discoverie 


A  Uocer. 


Sale  OS. 


Vuall. 


heads,  the  first  of  a  bull,  the  second  of  a  man,  the  third  of  a  ram,  he 
hath  a  serpents  taile,  and  flaming  eies,  riding  upon  a  furious  beare, 
and  carrieng  a  hawke  on  his  fist,  he  speaketh  with  a  hoarse  voice, 
answering  perfectlie  of  things  present,  past,  and  to  come,  hee  maketh 
a  man  invisible  and  wise,  hee  governeth  fourtie  legions,  and  was  of  the 
order  of  dominations. 

AUocer  is  a  strong  duke  and  a  great,  he  commeth  foorth  like  a 

soldier,  riding  on  a  great  horsse,  he  hath  a  lions  face,  verie  red,  and 

3^2.    with  flaming  eies,  he  speaketh  with  a  big  voice,  he  maketh  a/  man 

woonderfuU  in  astronomie,  and  in  all  the  liberall  sciences,  he  bringeth 

good  familiars,  and  ruleth  thirtie  six  legions. 

Saleos  is  a  great  earle,  he  appeareth  as  a  gallant  soldier,  riding  on 
a  crocodile,  and  weareth  a  dukes  crowne,  peaceable,  (Sec. 

Vuall  is  a  great  duke  and  a  strong,  he  is  scene  as  a  great  and 
terrible  dromedarie,  but  in  humane  forme,  he  soundeth  out  in  a  base 
voice  the  Egyptian  toong.  This  man  above  all  other  procureth  the 
277.  especiall  love/  of  women,  and  knoweth  things  present,  past,  and  to 
come,  procuring  the  love  of  freends  and  foes,  he  was  of  the  order  of 
potestats,  and  governeth  thirtie  seven  legions. 

Haagenti  is  a  great  president,  appearing  like  a  great  bull,  having 
the  wings  of  a  griphen,  but  when  he  taketh  humane  shape,  he  maketh 
a  man  wise  in  everie  thing,  he  changeth  all  mettals  into  gold,  and 
changeth  wine  and  water  the  one  into  the  other,  and  commandeth  as 
manie  legions  as  Zagan. 

PhcEJiix  is  a  great  marquesse,  appearing  like  the  bird  Phivnix, 
having  a  childs  voice  :  but  before  he  standeth  still  before  the  con- 
juror, he  singeth  manie  sweet  notes.  Then  the  exorcist  with  his 
companions  must  beware  he  give  no  eare  to  the  melodic,  but  must  by 
and  by  bid  him  put  on  humane  shape ;  then  will  he  speake  marvel- 
louslie  of  all  woonderfuU  sciences.  He  is  an  excellent  poet,  and 
obedient,  he  hopeth  to  returne  to  the  seventh  throne  after  a  thousand 
two  hundreth  yeares,  and  governeth  twentie  legions. 
Stolai  Stolas  is  a  great  prince,  appearing  in  the  forme  of  a  nightraven, 

before  the  exorcist,  he  taketh  the  image  and  shape  of  a  man,  and 
teacheth  astronomie,  absolutelie  understanding  the  vertues  of  herbes 
and  pretious  stones  ;  there  are  under  him  twentie  six  legions. 


Haagenti. 


Phoenix. 


^  Note  that  a  legion  is  6  6  6  6.  and  now  by  inultiplication 

count  Jiow  manie  legions  doo  arise  out  of 

everie  particular.  \ 


of  Witchcraft. 


Chap.  4. 


^27 


►J<  Secretum  secretornni, 

The  secret  of  secrets  j 
Tu  operatis  sis  secretits  horia/i* 

Thou  that  workst  them,  be  secret  in  them. 


The    third    Chapter. 

Tlie  houres  'uherin  principal  divcls  may  be  bound.,  to  wit,  raised 
and  restrained  from  dooing  0/  hurt. 

MAYMON  king  of  the  east,  Gorson  king  of  the  south, 
Ziniimar  king  of  the  north,  Goap  king  and  prince  of  the 
west,  may  be  bound  from  the  third  houre,  till  noone,  and 
from  the  ninth  houre  till  evening.  Marquesses  may  be 
bound  from  the  ninth  houre  till  compline,  and  from  compline  till  the 
end  of  the  daie.  Dukes  may  be  bound  from  the  first  houre  till  noone  ; 
and  cleare  wether  is  to  be  observed.  Prelates  may  be  bound  in  anie 
houre  of  the  daie.  Knights  from  daie  dawning,  till  sunne  rising  ;  or 
from  evensong,  till  the  sunne  set.  A  President  may  not  be  bound  in 
anie  houre  of  the  daie,  except  the  king,  whome  he  o/beieth,  be  invo- 
cated  ;  nor  in  the  shutting  of  the  evening.  Counties  or  eries  may  be 
bound  at  anie  houre  of  the  daie,  so  it  be  in  the  woods  or  feelds,  where 
men  resort  not. 


This  was    J9J. 
the  work  of 
one  T.  R. 
written  in 
faire  let- 
ters of  red 
&  blacke 
upo  parch- 
ment, and 
made  by 
him,  Ann. 
1570.10 
the  main- 
tenance of 
his  living, 
the  edifi- 
eng  of  the 
poore,  and 
the  glorie 
of  gods  ho- 
lie  name : 
as  he  him- 
selfe  saith. 
[••■  The  Lat : 
Rom.] 


278. 


The   fourth    Chapter. 

The  forme  of  adjuring  or  citing  of  the  spiidts  aforesaid  to  arise 
and  appeare. 

HEN  you  will  have  anie  spirit,  you  must  know  his  name 
and  office  ;  you  must  also  fast,t  and  be  cleane  from  all    [t  fast  ytoi  in 


pollusion,  three  or  foure  dales  before  ;  so  will  the  spirit 
be  the  more  obedient  unto  you.    Then  make  a  circle,  and 


W/VrJ 


call  up  the  spirit  with  great  intention,  and  holding  a  ring  in  your 
hand,  rehearse  in  your  owne  name,  and  your  companicms  (for  one 
must  alwaies  be  with  you)  this/  praier  following,  and  so  no  spirit  shall  jp./. 
annoie  you,  and  your  purpose  shall  take  effect.     J  And  note  how  this   [t  This  not  in 
agreeth  with  popish  charmcs  and  conjurations.  "^ 

In   the   name  of  our   Lord  Jesus  Christ  the  *^  father  ^f"  and  the 
Sonne  ^  and  the  Holie-ghost  ►{<  holie  Irinitie  and  unseparable  unitie,      ■* 


328 


15.  Booke. 


The  discoverie 


[*  goods. 
Through,  Wier] 


Note  what 
names  are 
attributed 
unto  Christ 
by  the  con- 
juror in  this 
his  exorci- 
sing exer- 
cise. 


395-     279. 


[t  Vigedara, 

Wier] 

[t  Ysyesy,  Wier] 

[§  Elhroch,  Wier] 

[II  eban  her, 
Wier] 

What  won- 
derfull 
force  con- 
jurors doo 


I  call  upon  thee,  that  thou  maiest  be  my  salvation  and  defense,  and 
the  protection  of  my  bodie  and  soule,  and  of  all  my  goods*  through  the 
vertue  of  thy  holie  crosse,  and  through  the  vertue  of  thy  passion,  I 
beseech  thee  O  Lord  Jesus  Christ,  by  the  merits  of  thy  blessed  mother 
S.  Marie,  and  of  all  thy  saints,  that  thou  give  me  grace  and  divine 
power  over  all  the  wicked  spirits,  so  as  which  of  them  soever  I  doo 
call  by  name,  they  may  come  by  and  by  from  everie  coast,  and 
accomplish  my  will,  that  they  neither  be  hurtfull  nor  fearefuU  unto 
me,  but  rather  obedient  and  diligent  about  me.  And  through  thy 
vertue  streightlie  commanding  them,  let  them  fulfill  my  commande- 
ments.  Amen.  Holie,  holie,  holie.  Lord  God  of  sabboth,  which  wilt 
come  to  judge  the  quicke  and  the  dead,  thou  which  art  A  and  fi,  first 
and  last,  King  of  kings  and  Lord  of  lords,  loth,  A^lanabrath,  El, 
Abiel,  Anathiel,  Ainazim,  Sedomel,  Gayes,  Heli,  Messias,  Tolijni, 
Elias,  Ischiros,  Aihanatos,  Imas.  By  these  thy  holie  names,  and  by 
all  other  I  doo  call  upon  thee,  and  beseech  thee  O  Lord  Jesus  Christ, 
by  thy  nativitie  and  baptisme,  by  thy  crosse  and  passion,  by  thine 
ascension,  and  by  the  comming  of  the  Holie-ghost,  by  the  bitternesse 
of  thy  soule  when  it  departed  from  thy  bodie,  by  thy  five  wounds,  by 
the  bloud  and  water  which  went  out  of  thy  bodie,  by  thy  vertue,  by 
the  sacrament  which  thou  gavest  thy  disciples  the  dale  before  thou 
sufferedst,  by  the  holie  trinitie,  and  by  the  inseparable  unitie,  by 
blessed  Marie  thy  mother,  by  thine  angels,  archangels,  prophets, 
patriarchs,  and  by  all  thy  saints,  and  by  all  the  sacraments  which  are 
made  in  thine  honour,  I  doo  worship  and  beseech  thee,  I  blesse  and 
desire  thee,  to  accept  these  praiers,  conjurations,  and  words  of  my 
mouth,  which  I  will  use.  I  require  thee  O  Lord  Jesus  Christ,  that 
thou  give  me  thy  vertue  &  power  over  all  thine  angels  (which  were 
throwne  downe  from  heaven  to  deceive  mankind)  to  drawe  them  to 
me,  to  tie  and  bind  them,  &  also  to  loose  them,  to  gather  them  togither 
before  me,  &  to  command  them  to  doo  all  that  they  can,  and  that  by 
no  meanes  they  con/temne  my  voice,  or  the  words  of  my  mouth  ;/  but 
that  they  obeie  me  and  my  saiengs,  and  feare  me.  I  beseech  thee  by 
thine  humanitie,  mercie  and  grace,  and  I  require  thee  Adonay,  Ainay, 
Horta,  Vege\  dora,  Mitai,  Hel,  Stcranat,  Ysion,  YsesyX  and  by  all  thy 
holie  names,  and  by  all  thine  holie  he  saints  and  she  saints,  by  all  thine 
angels  and  archangels,  powers,  dominations,  and  vertues,  and  by  that 
name  that  Salomon  did  bind  the  divels,  and  shut  them  up,  Elhrach,% 
\\Ebanher,  Agle,  Goth,  loth,  Othie,  Venoch,  Nabrat,  and  by  all  thine 
holie  names  which  are  written  in  this  booke,  and  by  the  vertue  of 
them  all,  that  thou  enable  me  to  congregate  all  thy  spirits  throwne 
downe  from  heaven,  that  they  may  give  me  a  true  answer  of  all  my 
demands,  and  that  they  satisfie  all  my  requests,  without  the  hurt  of 


of  JVitc/icra/L  chap.  5.  329 

mv  bodie  or  soule,  or  any  thine  else  that  is  mine,  through  our  Lord    beieeve 

^,     .         ,  ,  •    ,      ,.         ,  ,         •  ,  ■  ,       ,  .         ,         cusisteth  in 

Jesus  Christ  thy  sonne,  which  hveth  and  reigneth  with  thee  in  the    these  for- 
unitie  of  the  Hohe-ghost,  one  God  world  without  end.  ofChrilT 

Oh  father  omnipotent,  oh  wise  sonne,  oh  Holie-ghost,  the  searcher 
of  harts,  oh  you  three  in  persons,  one  true  godhead  in  substance, 
which  didst  spare  Adaf/t  and  Eve  in  their  sins ;  and  oh  thou  sonne, 
which  diedst  for  their  sinnes  a  most  filthie  death,  susteining  it  upon 
the  holie  crosse  ;  oh  thou  most  mercifull,  when  I  flie  unto  thy  mercie, 
and  beseech  thee  by  all  the  means  I  can,  by  these  the  holie  names  of 
thy  sonne  ;  to  wit,  A  and  fi,  and  all  other  his  names,  grant  me  thy 
vertue  and  power,  that  I  may  be  able  to  cite  before  me,  thy  spirits 
which  were  throwne  downe  from  heaven,  &  that  they  may  speake 
with  me,  &  dispatch  by  &  by  without  delaie,  &  with  a  good  will,  & 
without  the  hurt  of  my  bodie,  soule,  or  goods,  &c  :  as  is  conteined  in 
the  booke  called  Annultis  Salotnonis. 

Oh  great  and  eternall  vertue  of  the  highest,  which  through  dispo- 
sition,  these  being  called  to  judgement,  *Vazcheoii,   Sttmtdaniatofi,    [*  Rom.] 
Esphares,    Teiragranunaton,    Olioram,    \Cryon,   Esytion,   Exis(io7i,   [t  hion,  Wier] 
Erzona,   Ofie/a,  Brasiin,  Noym,  Messias,  Soier,  Eniatiuel,  Sabbotli, 
Adojiay,  I  worship  thee,  I  invocate  thee,  I  Jimploie  thee  with  all  the    [t  imp;ore, 
strength  of  my  mind,  that  by  thee,  my  present  praiers,  consecrations,       ' 
and  conjurations  be  hallowed  :  and  whersoever  wicked  spirits  are 
called,  in  the  vertue  of  thy  names,  they  may  come  togither  from  everie 
coast,  and  diligentlie  fulfill  the  will  of  me  the  exorcist.     %  Fiat ^  fiat ^   [§ //a/.] 
fiat,  Ainen.\ 


The  fift   Chapter.  39^ 

A  cojifutatton  0/ the  ma7iifold  vatiiiies  conteined  iti  the  precedent 
chapters,  speciallie  of  commanding  of  divels. 

E  that  can  be  persuaded  that  these  things  are  true,  or 
wrought  indeed  according  to  the  assertion  of  couseners, 
or  according  to  the  supposition  of  witchmongers  &  papists, 
may  soone  be  brought  to  beleeve  that  the  moone  is  made 
of  greene  cheese.  You  see  in  this  which  is  called  Salomons  conjura- 
tion, there  is  a  perfect  inventarie  registred  of  the  number  of  divels,  of 
their  names,  of  their  offices,  of  their  personages,  of  their  qualities,  of 
their  powers,  of  their  properties,  of  their  kingdomes,/  of  their  govern-  280. 
ments,  of  their  orders,  of  their  dispositions,  of  their  subjection,  of 
their  submission,  and  of  the  waies  to  bind  or  loose  them  ;  with  a  note   J^'.^  iscon- 

'  '  trarie  to 

what   wealth,   learning,  office,   commoditie,  pleasure,  &c  :   they  can   the  scrip- 

U  U 


330 


li.  Booke. 


The  discoverie 


ture,  which 
saith  that 
eveiie  good 
gift  com- 
meth  from 
the  father 
of  light,  iLZ. 


A  breviarie 
of  the  in- 
ventarie  of 
spirits. 


The  au- 
thors fur- 
ther pur- 
pose in  the 
detection 
of  cDjuring. 


give,  and  may  be  forced  to  yeeld  in  spight  of  their  harts,  to  such  (for- 
sooth) as  are  cunning  in  this  art  :  of  whome  yet  was  never  seene  any 
rich  man,  or  at  least  that  gained  any  thing  that  waie  ;  or  any  un- 
learned man,  that  became  learned  by  that  meanes  ;  or  any  happie 
man,  that  could  with  the  helpe  of  this  art  either  deliver  himselfe,  or 
his  freends,  from  adversitie,  or  adde  unto  his  estate  any  point  of 
felicitie:  yet  these  men,  in  all  worldlie  happinesse,  must  needs  exceed 
all  others  ;  if  such  things  could  be  by  them  accomplished,  according 
as  it  is  presupposed.     For  if  they  may  learne  of  Marbas,  all  secrets, 
and  to  cure  all  diseases  ;  and  of  Furcas^  wisdome,  and  to  be  cunning 
in  all  mechanicall  arts  ;  and  to  change  anie  mans  shape,  of  Zepar  :  if 
Bu7ie  can  make  them  rich  and  eloquent,  if  Bej-oth  can  tell  them  of  all 
things,  present,  past,  and  to  come  ;  if  Asmodaie  can  make  them  go 
invisible  and  shew  them  all  hidden  treasure  ;  if  Salmacke  will  afflict 
whom  they  list,  &  Allocer  can  procure  them  the  love  of  any  woman  ; 
\{  Amy  can  provide  them  excellent  familiars,  if  Caym  can  make  them 
understand  the  voice  of  all  birds  and  beasts,  and  Buer  and  Bifrons 
397-    can  make  them  live  long  ;  and  finallie,  if  Ortasf  could  procure  unto 
them  great  friends,  and  reconcile  their  enimies,  &  they  in  the  end 
had  all  these  at  commandement ;  should  they  not  live  in  all  worldlie 
honor  and  felicitie?    whereas  contrariwise  they  lead  their  lives  in  all 
obloquie,  miserie,  and  beggerie,  and  in  fine  come  to  the  gallowes  ;  as 
though  they  had  chosen  unto  themselves  the  spirit  Vale/er,  who  they 
saie  bringeth  all  them  with  whom  he  entreth  into  familiaritie,  to  no 
better  end  than  the  gibet  or  gallowes.     But  before  I  proceed  further 
to  the  confutation  of  this   stuffe,  I  will  shew  other  conjurations,  de- 
vised more  latelie,  and  of  more  authoritie  ;  wherein  you  shall  see  how 
fooles  are  trained  to  beleeve  these  absurdities,  being  woone 
by  little  and  little  to  such  credulitie.     For  the  author 
heereof  beginneth,  as  though  all  the  cunning 
of  conjurors  were  derived  and  fetcht 
from   the   planetarie   motions, 
and  true  course  of  the 
stars,  celestiall 
bodies, 
&c./ 


of  Witchcraft. 


Cliaji.  6. 


12^-^ 


The    vi.    Chapter. 


281. 


The  names  of  the  planets,  their  characters,  toj^iiher  with   the 

twelve  signes  of  the  zodiake,  their  dispositions,  aspects, 

and  government,  with  other  observatioiis. 


Conjuriaton  O  5  T,  V  cf  £  2  5  J>.  the  charsfttr.  of  the  Planeu. 


Trine  A 

Oppofition      cf' 


fSitiir.lupiur,  Mars,  Set,  Vtnui,  ISacu.  Luniu 


'Vi 


Saiur.  iuprrcri'Mirt^Sa!,.p'enu!(  Merea.  Lunt. 


Th«|twelve  fignes  of thczodiake,   their  chara- 

fters*rul<icnoiniiJ3Uc9fs»2tt.  . 


r       »       n        s      g\,      nz 

Arist-    Tiurut      Ca^'SJ      Cirtstt-     U<y     (^"^ 


TJir*  ■  Seo'fie     Stpttnuui     C.-'f/icifUds    Aqaariut     Pifces. 


Tbcir  difpoGticfls  or  inclinations. 


y  Q  1^   Very  good  fignct.      ty  g  ^  tf     Very  cvitl   Hgnct.    j 


332 


IS.  Booke. 


The  discoverie 


jg8.      282. 


The  disposition  of  the  planets. 


h  ,^    o^    0     x^>^    © 


^  /aneb  ^Jco  i{'2£  ^  Jn<^^rcn\,  Q  C^£Wi  /  h  q'^ 


■y 


— >rH^, 


^^^ 

K'^, 


\ 


im 


E^t 


Iripkcii 


m 


% 


/ 


z@ 


o 


'^ 


rv 


^ 


^^ 


Tte. 


On 


^>q 


m.<^ 


OC^x^ 


4Mt\eri& 


b^l 


The  five 

planetarie 

aspects  : 

Conjunct. 

Sextil. 

Trine. 

Quartil. 

Opposit. 


The  aspects  of  the  planets. 

(5    Is  the  best  aspect,  with  good  planets,  and  woorst  with  evill. 

sf:    Is  a  meane  aspect  in  goodnesse  or  badnesse. 

A  Is  verie  good  in  aspect  to  good  planets,  &  hurteth  not  in  evill. 

D  This  aspect  is  of  enimitie  not  full  perfect. 

§  This  aspect  is  of  enimitie  most  perfect. 


How  the  dale  is  divided  or  distinguished. 

A  dale  naturall  is  the  space  of  foiire  and  twentie  houres,  accounting 
the  night  withall,  and  beginnelh  at  one  of  the  clocke  after  midnight. 

An  artificial!  daie  is  that  space  of  time,  which  is  betwixt  the  rising 
and  falling  of  the  0  &c.  All  the  rest  is  night,  &  beginneth  at  the 
©  rising. 

Hereafter  followeth  a  table,  showing  how  the  daie  and  the  night  is  divided 
by  houres,  and  reduced  to  the  regiment  of  the  planets.// 


of  WitcJicnift. 


Chap.  6. 


The  division  of  the  daie,  and  the  planetarie 
rei^imoit. 


399-      283. 


C 


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(T 


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x° 


77/^  division  of  the  nii^ht,  and  the  planetarie 
regiment. 


^■ 

r^ 

^3 

4 

S  6\7\S 

3 

lO 

11  n\ 

1 

5^ 

K 

c^ 

Q 

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a  i?  2^^\Q^(^ 

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1? 

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c^ 

334 


15-  Booke. 


The  discoverie 


400.      284. 


[ist  cd.  w] 


The    seventh    Chapter. 

The  chiiraclcrs  of  the  aiigels  of  t lie  scaven  dai'es,  witJi  their  names  . 
0/  figures,  seales  and  periapts. 


f  These  figures  are  called  the  seales  of  the  earth,  ivithoiit  iJic  ) 
\  which  no  spirit  tvill  appeere,  except  thou  have  them  tuith  thee.  \  j 


of  Witchcraft. 


Chap.  8 


335 


401.       285. 


[fo-  foe] 


The  eight  Chapter. 


An   experiment  of  the  dead. 

IRST  fast  and  praie  three  dales,  and  absteine  thee  from 
all  filthinesse  ;  go  to  one  that  is  new  buried,  such  a  one 
as  killed  himselfe  or  destroied  himselfe  wilfullie  :  or  else 
get  thee  promise  of  one  that  shalbe  hanged,  and  let  him 
sweare  an  oth  to  thee,  after  his  bodie  is  dead,  that  his  spirit  shall 
come  to  thee,  and  doo  thee  true  service,  at  thy  commandements,  in 
all  dales,  houres,  and  mlnuts.  And  let  no  persons  see  thy  doings,  but 
thy  *fellow.  And  about  eleven  a  clocke  in  the  night,  go  to  the  place 
where  he  was  buried,  and  sale  with  a  bold  faith  &  hartie  desire,  to 
have  the  spirit  come  that  thou  doost  call  for,  thy  fellow  having  a 
candle  in  his  left  hand,  and  in  his  right  hand  a  christall  stone,  and 
sale  these  words  following,  the  maister  having  a  hazell  wand  in  his 
right  hand,  and  these  names  of  God  written  thereupon,  ^Tetragram- 
inaton  ►J*/  Adonay  ►J*  Agla  ^  Craton  »^  Then  strike  three  strokes  on 
the  ground,  and  sale  ;  Arise  N.  Arise  N.  Arise  A^.  I  conjure  thee 
spirit  A^.  by  the  resurrection  of  our  Lord  Jesu  Christ,  that  thou  doo 
obey  to  my  words,  and  come  unto  me  this  night  verelle  and  trulie,  as 
thou  beleevest  to  be  saved  at  the  dale  of  judgement.  And  I  will 
sweare  to  thee  an  oth,  by  the  perlU  of  my  soule,  that  if  thou  wilt 
come  to  me,  and  appeare  to  me  this  night,  and  shew  me  true 
visions  in  this  christall  stone,  and  fetch  me  the  fairie  Sibylla,  that 
I  may  talke  with  hir  vlslblle,  and  she  may  come  before  me,  as 
the   conjuration   leadeth  :    and   in    so   dooing,  I  will  give  thee  an/ 


Conjuring 
for  a  dead 


»  For  the 
cousenor 
(the  conju- 
ror I  should 
saie)  can 
do  nothing 
to  any  pur- 
pose with- 
out his  co- 
federate- 
[t  Rom.] 
Note  that 
numerus 
ternarius, 
which  is 
counted 
mysticall, 
be  observed. 


402. 


136 


IS.  Booke. 


TJie  discoverie 


Ex  inferno  286. 
7iulla  yedcni- 
flio,  saith 
the  scrip- 
ture :  Ergo 
you  lie 
quoth  Nota. 


[•  Rom.] 


403- 


*  Ditmones 
credendo 
contremis- 
ciint. 


almesse  deed,  and  praie  for  thee  N.  to  my  Lord  God,  wherby  thou 
maiest  be  restored  to  thy  salvation  at  the  resurrection  daie,  to 
be  received  as  one  of  the  elect  of  God,  to  the  everlasting  glorie, 
Amen. 

The  maister  standing  at  the  head  of  the  grave,  his  fellow  having 
in  his  hands  the  candle  and  the  stone,  must  begin  the  conjuration  as 
foUoweth,  and  the  spirit  will  appeare  to  you  in  the  christall  stone, 
in  a  faire  forme  of  a  child  of  twelve  yeares  of  age.  And  when 
he  is  in,  feele  the  stone,  and  it  will  be  hot  ;  and  feare  nothing, 
for  he  or  shee  will  shew  manie  delusions,  to  drive  you  from  your 
worke.  Feare  God,  but  feare  him  not.  This  is  to  constraine  him,  as 
followeth. 

I  conjure  thee  spirit  A^.  by  the  living  God,  the  true  God,  and  by 
the  holie  God,  and  by  their  vertues  and  powers  which  have  created 
both  thee  and  me,  and  all  the  world.  I  conjure  thee  N.  by  these 
holie  names  of  God,  ^Tetragrmnmaton  >^  Adonay  ^  Algraniay  ^ 
Saday  ►J*  Sabaoth  ^  Planaboth  ►J*  Pa7itho7i  >^  Craton  ^  Neupinaton 
►J<  Dens  ►f"  Homo  4*  Oninipotens  >J<  Sempitttnms  4*  Ysus  »J«  Terra 
^  Unigenittcs  ►{*  Salvator  ►f*  Via  ►J*  Vita  ►p  Manus  >J<  Pons  ^  Origo 
►J<  Filiiis  ►f"  And  by  their  vertues  and  powers,  and  by  all  their  names, 
by  the  which  God  gave  power  to  man,  both  to  speake  or 
thinke  ;  so  by  their  vertues  and  powers  I  conjure  thee  spirit 
A'',  that  now  immediatlie  thou  doo  appeare  in  this  christall 
stone,  visiblie  to  me  and  to  my  fellow,  without  anie  tarrieng 
or  deceipt.  I  conjure  thee  N.  by  the  excellent  name  of  Jesus 
Christ  A  and  ^.  the  first  and  the  last.  For  this  holie  name 
of  Jesus  is  above  all  names  :  for  in  this  name  of  Jesus 
everie  knee  dooth  bow  and  obeie,  both  of  heavenlie/  things, 
earthlie  things,  and  infernall.  And  everie  toong  doth  confesse, 
that  our  Lord  Jesus  Christ  is  in  the  glorie  of  the  father  :  neither  is 
there  anie  other  name  given  to  man,  whereby  he  must  be  saved. 
Therefore  in  the  name  of  Jesus  of  Nazareth,  and  by  his  nativitie, 
resurrection,  and  ascension,  and  by  all  that  apperteineth  unto  his 
passion,  and  by  their  vertues  and  powers  I  conjure  thee  spirit  A^.  that 
thou  doo  appeare  visiblie  in  this  christall  stone  to  me,  and  to  my 
fellow,  without  anie  dissimulation.  I  conjure  thee  A^.  by  the  bloud  of 
the  innocent  lambe  Jesus  Christ,  which  was  shed  for  us  upon  the 
crosse  :  for  all  those  that*  doo  beleeve  in  the  vertue  of  his  bloud, 
shalbe  saved.  I  conjure  thee  A',  by  the  vertues  and  powers  of  all  the 
riall  names  and  words  of  the  living  God  of  me  pronounced,  that  thou 
be  obedient  unto  me  and  to  my  words  rehearsed.  If  thou  refuse  .his 
to  doo,  I  by  the  holie  trinitie,  and  their  vertues  and  powers  doo  con- 
demne  thee  thou  spirit  A^.  into  the  place  where  there  is  no  hope  of 


of  Witchcraft. 


Ch.ip.  8. 


remedie  or  rest,  but  everlasting  horror  and  paine  there  dvvelHng,  and 
a  place  where  is  paine  upon  paine,  dailie,  horrihlie,  and  lamentablie, 
thy  paine  to  be  there  augmented  as  the  starres  in  the  heaven,  and  as 
the  gravel!  or  sand  in  the  sea  :  except  thou  spirit  A',  doo  appeare  to 
me  and  to  my  fellow  visiblie,  immediatlie  in  this  christall  stone,  and 
in  a  faire  forme  and  shape  of  a  child  of  twelve  yeares  of  age,  and  that 
thou  alter  not  thy  shape,  I  charge  thee  upon  paine  of  everlasting  con- 
demnation. I  conjure  thee  spirit  N.  by  the  golden  girdle,  which 
girded  the  loines  of  our  Lord/  Jesus  Christ  :  so  thou  spirit  N.  be  thou 
bound  into  the  perpetuall  paines  of  hell  fier,  for  thy  disobedience  and 
unreverent  regard,  that  thou  hast  to  the  holie  names  and  words,  and 
his  precepts.  I  conjure  thee  A^.  by  the  two  edged  sword,  which /^/w; 
sawe  proceed  out  of  the  mouth  of  the  almightie  ;  and  so  thou  spirit 
N.  be  torne  and*  cut  in  peeces  with  that  sword,  and  to  be  condemned 
into  everlasting  paine,  where  the  fier  goeth  not  out,  and  where  the 
worme  dieth  not.  I  conjure  thee  N.  by  the  heavens,  and  by  the 
celestial!  citie  of  Jerusalem,  and  by  the  earth  and  the  sea,  and  by  al! 
things  conteined  in  them,  and  by  their  vertues  &  powers.  I  conjure 
thee  spirit  A^.  by  tlie  obedience  that  thou  doost  owe  unto  the  principal! 
prince.  And  except  thou  spirit  A',  doo  come  and  appeare  in  this 
christall  stone  visiblie  in  my  presence,  here  imme/diatlie  as  it  is  afore- 
said. Let  the  great  cursse  of  God,  the  anger  of  God,  the  shadowe 
and  darknesse  of  death,  and  of  eternal!  condemnation  be  upon  thee 
spirit  A^.  for  ever  and  ever  ;  bicause  thou  hast  denied  thy  faith,  thy 
health,  &  salvation.  For  thy  great  disobedience,  thou  art  worthie  to 
be  condemned.  Therefore  let  the  divine  trinitie,  thrones,  dominions, 
principats,  potestats,  virtutes,  cherubim  and  seraphim,  and  all  the 
soules  of  saints,  both  of  men  and  women,  condemne  thee  for  ever, 
and  be  a  witnesse  against  thee  at  the  daie  of  judgement,  bicause  of 
thy  disobedience.  And  let  all  creatures  of  our  Lord  Jesus  Christ,  saie 
thereunto  ;  Fiat,Jiat,fiai :  Amen. 

And  when  he  is  appeared  in  the  christall  stone,  as  is  said  before, 
bind  him  with  this  bond  as  foUoweth  ;  to  wit,  I  conjure  thee  spirit  A''. 
that  art  appeared  to  me  in  this  christall  stone,  to  me  and  to  my  fellow  ; 
I  conjure  thee  by*  all  the  riall  words  aforesaid,  the  which  did  con- 
straine  thee  to  appeare  therein,  and  their  vertues  ;  I  charge  thee  spirit 
by  them  all,  that  thou  shalt  not  depart  out  of  this  christall  stone, 
untill  my  will  being  fulfilled,  thou  be  licenced  to  depart.  I  conjure 
and  bind  thee  spirit  A'',  by  that  omnipotent  God,  which  commanded 
the  angell  S.  Michael  to  drive  Lticifcr  out  of  the  heavens  with  a 
sword  of  vengeance,  and  to  fall  from  joy  to  paine  ;  and  for  dread  of 
such  paine  as  he  is  in,  !  charge  thee  spirit  A^.  that  thou  shalt  not  go 
out  of  the  christall  stone  ;  nor  yet  to  alter  thy  shape  at  this  time, 

X  X 


A  heavie 
sentence 
denounced 
of  the  con- 
juror a- 
gainst  the 
spirit  in  case 
of  disobedi- 
ence, con- 
tempt, or 
negligence. 


287. 


How  can 
that  be, 
when  a  spi- 
rit hath 
neither 
flesh,  bloud, 
nor  bones  ? 


404. 


'*  The  con- 
juror impu- 
teth  the  ap- 
pearing of 
a  spirit  by 
constraint 
unto  words 
quoth  Nota. 


;3« 


i^.  Booke. 


The  discoverie 


405- 


288. 


And  whie 
might  not 
he  doo  it 
himselfe,  as 
well  as  ma- 
dam Sibylla. 


except  I  command  thee  otherwise  ;  but  to  come  unto  me  at  all  places, 
and  in  all  houres  and  minuts,  when  and  wheresoever  I  shall  call  thee, 
by  the  vertue  of  our  Lord  Jesus  Christ,  or  by  anie  conjuration  of 
words  that  is  written  in  this  booke,  and  to  shew  me  and  my  freends 
true  visions  in  this  christall  stone,  of  anie  thing  or  things  that  we 
would  see,  at  anie  time  or  times  :  and  also  to  go  and  to  fetch  me  the 
fairie  Sibylla,  that  I  may  talke  with  hir  in  all  kind  of  talke,  as  I  shall 
call  hir  by  anie  conjuration  of  words  conteined  in  this  booke.  I  con- 
jure thee  spirit  N.  by  the  great  wisedome  and  divinitie  of  his  godhead, 
my  will  to  fulfill,  as  is  aforesaid  :  I  charge  thee  upon  paine  of  con- 
demnation, both  in  this  world,  and  in  the  world  to  come,  Fiat,  fiat, 
fiat:  Amen. 

This  done,  go  to  a  place  fast  by,  and  in  a  faire  parlor  or  chamber, 
make  a  circle  with  chalke,  as  hereafter  followeth  :  and  make/  another 
circle  for  the  fairie  Sibylia  to  appeai'e  in,  foure  foote  from  the  circle 
thou  art  in,  &  make  no  names  therein,  nor  cast  anie  holie  thing  there- 
in, but/  make  a  circle  round  with  chalke  ;  &  let  the  maister  and  his 
fellowe  sit  downe  in  the  first  circle,  the  maister  having  the  booke  in 
his  hand,  his  fellow  having  the  christall  stone  in  his  right  hand, 
looking  in  the  stone  when  the  fairie  dooth  appeare.  The  maister  also 
must  have  upon  his  brest   this   figure  here  written  in    parchment, 

and  beginne  to  worke  in  the  new  of 
the  D  and  in  the  houre  of  %  the  0 
and  the  D  to  be  in  one  of  inhabi- 
ters  signes,  as  <s  /  X-  This  bond 
as  followeth,  is  to  cause  the  spirit  in 
the  christall  stone,  to  fetch  unto  thee 
the  fairie  Sibylia.  All  things  fulfilled, 
beginne  this  bond  as  followeth,  and 
be  bold,  for  doubtles  they  will  come 
before  thee,  before  the  conjuration 
be  read  seven  times. 

I  conjure  thee  spirit  A^.  in  this 
christall  stone,  by  God  the  father, 
by  God  the  sonne  Jesus  Christ,  and  by  God  the  Holie-ghost,  three 
persons  and  one  God,  and  by  their  vertues.  I  conjure  thee  spirit,  that 
thou  doo  go  in  peace,  and  also  to  come  againe  to  me  quicklie,  and  to 
bring  with  thee  into  that  circle  appointed,  Sibylia  fairie,  that  I  may 
talke  with  hir  in  those  matters  that  shall  be  to  hir  honour  and  glorie  ; 
and  so  I  charge  thee  declare  unto  hir.  I  conjure  thee  spirit  N.  by  the 
bloud  of  the  innocent  lambe,  the  which  redeemed  all  the  world  ;  by 
the  vertue  thereof  I  charge  thee  thou  spirit  in  the  christall  stone,  that 
thou  doo  declare  unto  hir  this  message.     Also  I  conjure  thee  spirit 


of  Witchcraft.  chap.  s.  339 

N.  by  all  angels  and  archangels,  thrones,  dominations,  principals, 
potestates,  virtutes,  cherubim  and  seraphim,  and  by  their  vertues  and 
powers.  I  conjure  the  N.  that  thou  doo  depart  with  speed,  and  also 
to  come  againe  with  speed,  and  to  bring  with  thee  the  fairie  Sibylla, 
to  appeare  in  that  circle,  before  I  doo  read  the  conjuration  in 
this  booke  seven  times.  Thus  I  charge  thee  my  will  to  be  ful- 
filled, upon  paine  of  everlasting  condemnation  :  Flat,  Jiat,  fiat ; 
Amen. 

Then  the  figure  aforesaid  pinned  on  thy  brest,  rehearse  the  words 
therein,  and  saie,  ^  Sorthle  ^  Sorthla  ►!<  Sorthlos  *^  then  beginne 
your  conjuration  as  foUoweth  here,  and  saie  ;  1/  conjure  thee  Sibylla,   406. 

0  gentle  virgine  of  fairies,  by  the  mercie  of  the  Holie-ghost,  and  by   ^.^^[?''^'« 
the  dreadfull  daie  of  doome,  and  by  their  vertues  and  powers  ;  I  con-   conjured 
jure  thee   Sibylla,  O   gentle  virgine  of  fairies,  and  by  all  the  angels   '°  app^^^''^.  &=' 
of  %  and  their  characters  and  vertues,  and  by  all  the  spirits  of  %.  and 

$  and  their  characters  and  vertues,  and  by  all  the  characters  that  be 
in  the  firmament,  and  by  the  king  and  queene  of  fairies,  and  their 
vertues,  and  by  the  faith  and  obedience  that  thou  bearest  unto  them. 

1  conjure  thee  Sibylla  by  the  bloud  that  ranne  out  of  the  side  of  our 
Lord  Jesus  Christ  crucified,  and  by  the  openingof  heaven,  and  by  the 
renting  of  the  temple,  and  by  the  darkenes  of  the  sunne  in  the  time 
of  his  death,  and  by  the  rising  up  of  the  dead  in  the  time  of  his 
resurrection,  and  by  the  virgine  Marie]  mother  of  our  Lord  Jesus  289. 
Christ,  and  by  the  unspeakable  name  of  God,  Tetragraminaton.  I 
conjure  thee  O  Sibylla,  O  blessed  and  beautifull  virgine,  by  all  the 
riall  words  aforesaid ;  I  conjure  thee  Sibylla  by  all  their  vertues  to 
appeare  in  that  circle  before  me  visible,  in  the  forme  and  shape  of  a 
beautifull  woman  in  a  bright  and  vesture  white,  adorned  and  garnished 
most  faire,  and  to  appeare  to  me  quicklie  without  deceipt  or  tarrieng, 
and  that  thou  faile  not  to  fulfill  my  will  &  desire  effectuallie.     For  I 

will  choose  thee  to  be  my  blessed  virgine,  &  will  have  common 
copulation  with  thee.  Therfore  make  hast  &  speed  to  come  unto  me, 
and  to  appeare  as  I  said  before  :  to  whome  be  honour  and  glorie  for 
ever  and  ever.  Amen. 

The  which  doone  and  ended,  if  shee  come  not,  repeate  the  conju- 
ration till  they  doo  come  :  for  doubtles  they  will  come.     And  when 
she  is  appeared,  take  your  censers,  and  incense  hirwith  frankincense, 
then  bind    hir  with  the  bond  as  followeth.       ^  I  doo  conjure  thee   The  maner 
Sibylla,  by   God    the  Father,  God  the  sonne,  and  God  the  Holie-   "h^fafri"^ 
ghost,   three    persons    and   one    God,    and   by  the  blessed  virgine   Sibyiiaat 
Marie  mother  of  our  Lord  Jesus  Christ,  and  by  all  the  whole  and  ring^^^^^' 
holie  companie  of  heaven,  and  by  the  dreadfull  daie  of  doome,  and 
by    all    angels    and    archangels,    thrones,    dominations,  principates, 


340 


15   Booke. 


The  discoverie 


If  all  this 
will  not 
fetch  hir 
up  the  di- 

vell  is  a 
knave. 


potestates,  virtutes,  cherubim  and  seraphim,  and  their  vertues  and 
powers.  I  conjure  thee,  and  bind  thee  Sibylla,  that  thou  shall 
not  depart  out  of  the  circle  wherein  thou  art  appeared,  nor  yet  to  alter 
thy  shape,  except  I  give  thee  licence  to  depart.  I  conjure  thee  Sibylla 
407.  by  the  bloud  that  ranne  out  of  the  side/  of  our  Lord  Jesus  Christ 
crucified,  and  by  the  vertue  hereof  I  conjure  thee  Sibylla  to  come  to 
me,  and  to  appeare  to  me  at  all  times  visiblie,  as  the  conjuration  of 
words  leadeth,  written  in  this  booke.  I  conjure  thee  Sibylla,  O  blessed 
virgine  of  fairies,  by  the  opening  of  heaven,  and  by  the  renting  of  the 
temple,  and  by  the  darknes  of  the  sunne  at  the  time  of  his  death,  and 
by  the  rising  of  the  dead  in  the  time  of  his  glorious  resurrection,  and 
by  the  unspeakable  name  of  God  t^  Telragrainmafon  »f<  and  by  the 
king  and  queene  of  fairies,  &  by  their  vertues  I  conjure  thee  Sibylla 
to  appeare,  before  the  conjuration  be  read  over  foure  times,  and  that 
visiblie  to  appeare,  as  the  conjuration  leadeth  written  in  this  booke, 
and  to  give  me  good  counsell  at  all  times,  and  to  come  by  treasures 
hidden  in  the  earth,  and  all  other  things  that  is  to  doo  me  pleasure, 
and  to  fulfill  my  will,  without  anie  deceipt  or  tarrieng  ;  nor  yet 
that  thou  shalt  have  anie  power  of  my  bodie  or  soule,  earthlie 
or  ghostlie,  nor  yet  to  perish  so  much  of  my  bodie  as  one  haire 
of  my  head.  I  conjure  thee  Sibylla  by  all  the  riall  words  afore- 
said, and  by  their  vertues  and  powers,  I  charge  and  bind  thee 
by  the  vertue  thereof,  to  be  obedient  unto  me,  and  to  all  the 
words  aforesaid,  and  this  bond  to  stand  betweene  thee  and  me, 
upon  paine  of  everlasting  condemnation,  Flat,  Jiat,  fiat,  Amen./ 


290, 


The    ninth    Chapter. 


A  licence  for  Sibylla  to  go  and  come  by  at  all  times. 

CONJURE  thee  Sibylla,  which  art  come  hither  before 
me,  by  the  commandement  of  thy  Lord  and  mine,  that 
thou  shalt  have  no  powers,  in  thy  going  or  comming  unto 
me,  imagining  anie  evill  in  anie  maner  of  waies,  in  the 
earth  or  under  the  earth,  of  evill  dooings,  to  anie  person  or  persons. 
I  conjure  and  command  thee  Sibylla  by  all  the  riall  words  and  vertues 
that  be  written  in  this  booke,  that  thou  shalt  not  go  to  the  place  from 
whence  thou  camest,  but  shalt  remaine  peaceablie  invisiblie,  and 
looke  thou  be  readie  to  come  unto  me,  when  thou  art  called  by  anie 
conjuration  of  words  that  be  written  in  this  booke,  to  come  (I  sale)  at 
408.   my  commandement,  and  to  answer  unto  me  truelie/  and  duelie  of  all 


of  Witchcraft. 


Chap.  10. 


341 


things,  my  will  quicklie  to  be  fulfilled.  Vade  in  pace,  iti  nomine  patris, 
&'Ji/ii,  (Sr*  spiritiis  sancti.  And  the  holie  ►{*  crosse  ^  be  betweene  thee 
and  me,  or  betweene  us  and  you,  and  the  lion  of  /ttda,  the  roote 
of  Jesse,  the  kindred  of  David,  be  betweene  thee  &  me  4* 
Christ  commeth  *i>  Christ  commandeth  >^  Christ  giveth  power 
4*  Christ  defend  me  "i*  and  his  innocent  bloud  ^  from  all 
perils  of  bodie  and  soule,  sleeping  or  waking  :  Fiat,  fiat.  Amen. 


The   tenth    Chapter. 

To  know  of  treasure  hidden  in  the  earth. 


RITE  in  paper  these  characters  following,  on  the  satur-  This  would 

daie,  in  the  houre  of  ]) ,  and  laie  it  where  thou  thinkest  practised  if 

treasure  to  be  :  if  there  be  anie,  the  paper  will  burne,  else  "  ^^'''^  "°' 

'  »^    ^  '  acousening 

not.     And  these  be  the  characters.  knacke. 


This  is  the  waie  to  go  invisible  by  these  three  sisters  of 
fairies. 


291. 


IN  the  name  of  the  Father,  and  of  the  Sonne,  and  of  the  Holie- 
ghost.  First  go  to  a  faire  parlor  or  chamber,  &  an  even  ground, 
and  in  no  loft,  and  from  people  nine  dales  ;  for  it  is  the  better  :  and 
let  all  thy  clothing  be  cleane  and  sweete.  Then  make  a  candle  of 
virgine  waxe,  and  light  it,  and  make  a  faire  fier  of  charcoles,  in  a  faire 
place,  in  the  middle  of  the  parlor  or  chamber.  Then  take  faire  cleane 
water,  that  runneth  against  the  east,  and  set  it  upon  the  fier :  and 
*yer  thou  washest  thy  selfe,  sale  these  words,  going  about  the  fier,  [*  =ere.] 
three  times,  holding  the  candle  in  the  right  hand  ►J*  Panthon  ^ 
Craton  ►{*  Mtiriton  *i*  Bisecognaton  ►!<  Siston  ^,  Diaton  ►{«  Maton  ^og. 
^  TetragraminatoJi  ►{<  Agla  ►!*  Agirion  >^  Tcgra  ^  Pentessaron  ^ 
Tendicata  ^  Then   reherse  these  names  ^  Sorthie  "^  Sortliia  ^ 


I 


342 


Booke 


TJie  discoverie 


The  three 
sisters  of 
the  fairies, 
Milia,  A- 
chilia,  and 
Sibylia. 


The  ring  of 
invisibilitie. 


410. 
292. 


*  Such  a 
ring  it  was 
that  advan- 
ced Giges 
to  the  king- 
dome  of 
Lydia : 
riato.  lib.  2 
de  jusio. 


Sorthios  ^  Afilia  t^  Achilia  *{*  Sidylia  >^  in  }to})tmc  pairis,  &-=Ji/u, 
&^  spiritus  sancti,  Amen.  I  conjure  you  three  sisters  of  fairies,  Milia, 
Achilia,  Sibylia,  by  the  father,  by  the  sonne,  and  by  the  Holie-ghost, 
and  by  their  vertues  and  powers,  and  by  the  most  mercifull  and  Hving 
God,  that  will  command  his  angell  to  blowe  the  trumpe  at  the  dale 
of  judgement ;  and  he  shall  sale,  Come,  come,  come  to  judgement ; 
and  by  all  angels,  archangels,  thrones,  dominations,  principals, 
potestates,  virtutes,  cherubim  and  seraphim,  and  by  their  vertues  and 
powers.  I  conjure  you  three  sisters,  by  the  vertue  of  all  the  riall 
words  aforesaid  :  I  charge  you  that  you  doo  appeare  before  me 
visiblie,  in  forme  and  shape  of  faire  women,  in  white  vestures,  and  to 
bring  with  you  to  me,  the  ring  of  invisibilitie,  by  the  which  I  may  go 
invisible  at  mine  owne  will  and  pleasure,  and  that  in  all  houres  and 
minuts  :  in  fioinine  patris,  &^  filii,  &^  spij-ities  sancti.  Amen.  -:;i  Being 
appeared,  sale  this  bond  following. 

O  blessed  virgins  ►f"  Milia  ^  Achilia  Hh  I  conjure  you  in  the  name 
of  the  father,  in  the  name  of  the  sonne,  and  in  the  name  of  the 
Holie-ghost,  and  by  their  vertues  I  charge  you  to  depart  from  me 
in  peace,  for  a  time.  And  Sibylia,  I  conjure  thee,  by  the  vertue 
of  our  Lord  Jesus  Christ,  and  by  the  vertue  of  his  flesh  and  pre- 
tious  bloud,  that  he  tooke  of  our  blessed  ladie  the  virgine,  and  by 
all  the  holie  companie  in  heaven  :  I  charge  thee  Sibylia,  by  all  the 
vertues  aforesaid,  that  thou  be  obedient  unto  me,  in  the  name  of 
God  ;  that  when,  and  at  what  time  and  place  I  shall  call  thee  by 
this  foresaid  conjuration  written  in  this  booke,  looke  thou  be  readie 
to  come  unto  me,  at  all  houres  and  minuts,  and  to  bring  unto  me 
the  ring  of  invisibilitie,  whereby  I  may  go  invisible  at  my  will 
and  pleasure,  and  that  at  all  houres  and  minuts ;  Fiat,  Jiat, 
Amen. 

And  if  they  come  not  the  first  night,  then  doo  the  same  the 
second  night,  and  so  the  third  night,  untill  they  doo  come  :  for  doubt- 
les  they  will  come,  and  lie  thou  in  thy  bed,  in  the  same  parlor  or 
chamber.  And  laie  thy  right  hand  out  of  the  bed,  and  looke  thou 
have  a  faire  silken  kercher  bound  about  thy  head,  and  be  not  afraid, 
they  will  doo  thee  no  harme.  For  there  will  come  before  thee  three 
faire/  women,  and  all  in  white  clothing  ;  and  one  of  them  will  put  *a 
ring  upon  thy  finger,  wherwith  thou  shalt  go/  invisible.  Then  with 
speed  bind  them  with  the  bond  aforesaid.  When  thou  hast  this  ring 
on  thy  finger,  looke  in  a  glasse,  and  thou  shalt  not  see  thy  selfe.  And 
when  thou  wilt  go  invisible,  put  it  on  thy  finger,  the  same  finger  that 
they  did  put  it  on,  and  everie  new  D  renew  it  againe.  For  after  the 
first  time  thou  shalt  ever  have  it,  and  ever  beginne  this  worke  in  the 
new  of  the  5  and  in  the  houre  of  %.  and  the   D  in  s   /   K. 


of  Witchcraft. 


Chap.  II. 


34: 


The   eleventh    Chapter. 

An  experiment  foUotving,  of  Citrael,  &^c  :  ^angcli  diei 
dotninici. 

^  Sate  first  the  praiers  of  the  ani^els  everie  dale,  for  the  space  of 
seave7i  dates. 

Ye  glorious  angels  written  in  this  square, 

be   you  my   coadjutors    &  helpers  in  all 

questions  and  demands,  in  all  my  busines, 

and  other  causes,  by  him  which  shall  come 

to  judge  the  quicke  and  the  dead,  and  the  world  by 

fier.     O  angeli  gloriosi  in  hac  qtiadra  scripti,  estate 

coadjutores  &^  auxiliatores  in  omnibus  qticestionibus 

(jT^  interrogatiotiibus,  iti  onmibits  tiegotiis,  cceterisque 

causis,  per  eicm  qui  venturus   est  judicare   vivos  Or" 

morttios,  dr*  munduni  per  ignem. 


[*  These  three 
wurds  Iial\ 


Michael. 

© 

Gabriel. 

D 

Samael. 

$ 

Raphael. 

5 

Sachiel. 

X 

Anael. 

? 

Cassiel. 

b 

^  Saie  this  praier  fasting,  called  *Regina  Ungues. 

•^  Lcmaac  ^  solmaac  ►{<  elmay  ►t'  gezagra  ^  raamaasin  ^  ezierego  ^ 
mial  ^  egziephiaz  ^  fosaniin  ►J*  sabach  ^  ha  ^  aem  ^  re '^  b  >^  e 
►J<  sepha  ►J*  sephar  »^  ramar  ^  semoit  «^  lemaio  ►J"  pheralon  ^  amic 
►J<  p]ii)i  *i*  gergoin  ►f"  letos  ►J*  Amin  ^  a7nin  t^t. 

in  the  name  of  the  most  pitifullest  and  mercifuUest  God  of  Israel 
and  of  paradise,  of  heaven  and  of  earth,  of  the  seas  and  of/  the    4^^ 
infernalles,  by  thine  omnipotent  helpe  may  performe    this    worke, 
Avhich  livest  and  reignest  ever  one  God  world  without  end,  Amen. 

O  most  strongest  and  mightiest  God,  without  beginning  or  ending, 
by  thy  clemencie  and  knowledge  I  desire,  that  my  questions,  worke, 
and  labour  may  be  fullie  and  trulie  accomplished,  through  thy  worth- 
ines,  good  Lord,  which  livest  and  reignest,  ever  one  God,  world 
without  end,  Amen. 

O  holie,  patient,  and  mercifull  great  God,  and  to  be  worshipped, 

the  Lord  of  all  wisedome,  cleare  and  just  ;  I  most  hartilie 

desire  thy  holines  and  clemencie,  to  fulfill,  performe 

and  accomplish  this  my  whole  worke,  thorough 

thy  worthines,  and  blessed  power  :  which 

livest  and  reignest,  ever  one  God, 

Per  omnia    sacula 

sceculorum, 

Amen./ 


*  O  queene 
or  gover- 
nesse  of  the 
toong. 


344 


15-  Booke. 


TJie  discoverie 


293. 


The  twelfe   Chapter. 


Observati- 
ons of  clen- 
linesse,  ab- 
stinence, 
and  devo- 
tion. 

[ '  penitential] 


An  obser- 
vation tou- 
ching the 
use  of  the 
five  swords. 


412. 


[t  sic] 


A  weightie 
charge  of 
conjuration 
upon  the 
five  K.  of  the 
north. 


Hoiv  to  enclose  a  spirit  in  a  christall  sto7ie. 

HIS  operation  following,  is  to  have  a  spirit  inclosed  into 
a  christall  stone  or  berill  glasse,  or  into  anie  other  like 
instrument,  &c.  ^f  First  thou  in  the  new  of  the  ])  being 
clothed  with  all  new,  and  fresh,  &  cleane  araie,  and 
shaven,  and  that  day  to  fast  with  bread  and  water,  and  being  cleane 
confessed,  sale  the  seaven*  psalmes,  and  the  letanie,  for  the  space  of 
two  dales,  with  this  praier  following. 

I  desire  thee  O  Lord  God,  my  mercifuU  and  most  loving  God,  the 
giver  of  all  graces,  the  giver  of  all  sciences,  grant  that  I  thy  welbe- 
loved  N.  (although  unworthie)  may  knowe  thy  grace  and  power, 
against  all  the  deceipts  and  craftines  of  divels.  And  grant  to  me 
thy  power,  good  Lord,  to  constraine  them  by  this  art  :  for  thou  art 
the  true,  and  livelie,  and  eternall  GOD,  which  livest  and  reignest 
ever  one  GOD  through  all  worlds.  Amen. 

Thou  must  doo  this  five  dales,  and  the  sixt  dale  have  in  a  redines, 
five  bright  swords  :  and  in  some  secret  place  make  one  circle,  with 
one  of  the  said  swords.  And  then  write  this  name,  Sitrael :  which 
doone,  standing  in  the  circle,  thrust  in  thy  sword  into  that  name. 
And  write  againe  Malanthon,  with  another  sword  ;  and/  Thamaor, 
with  another;  and  Falmir,  with  another;  and  Sitra7ni,  ■w'xih.  another: 
and  doo  as  ye  did  with  the  first.  All  this  done,  turne  thee  to  Sitrael, 
and  kneeling  sale  thus,  having  the  christall  stone  in  thine  hands. 

O  Sitrael,  Malant/ia,^  Thamaor,  Falaur,  and  Sitraini,  written  in 
these  circles,  appointed  to  this  worke,  I  doo  conjure  and  I  doo 
exorcise  you,  by  the  father,  by  the  sonne,  and  by  the  Holy-ghost,  by 
him  which  did  cast  you  out  of  paradise,  and  by  him  which  spake  the 
word  and  it  was  done,  and  by  him  which  shall  come  to  judge  the 
quicke  and  the  dead,  and  the  world  by  fier,  that  all  you  five  infernall 
maisters  and  princes  doo  come  unto  me,  to  accomplish  and  to  fulfill 
all  my  desire  and  request,  which  I  shall  command  you.  Also  I 
conjure  you  divels,  and  command  you,  I  bid  you,  and  appoint  you, 
by  the  Lord  Jesus  Christ,  the  sonne  of  the  most  highest  God,  and 
by  the  blessed  and  glorious  virgine  Marie,  and  by  all  the  saints,  both 
of  men  and  women  of  God,  and  by  all  the  angels,  archangels,  patri- 
arches,  and  prophets,  apostles,  evangelists,  martyrs,  and  confessors, 
virgins,  and  widowes,  and  all  the  elect  of  God.  Also  I  conjure  you, 
and  everie  of  you,  ye  infernall  kings,  by  heaven,  by  the  starres,  by 
the  0  and  by  the   D  and  by  all  the  planets,  by  the  earth,  fier,  aier. 


r 


of  Witchcraft. 


Chap.  ij. 


345 


and  water,  and  by  the  terrestriall  paradise,  and  by  all  things  in  them 
conteined,  and  by  your  hell,  and  by  all  the  divels  in  it,  and  dwelling 
about  it,  and  by  your  vertue  and  power,  and  by  all  whatsoever,  and 
with  whatsoever  it  be,  which  maie  constreine  and  bind  you.  There- 
fore by  all  these  foresaid  vertues  and  powers,  I  doo  bind  you  and 
constreine  you  into  my  will  and  power  ;  that  you  being  thus  bound, 
may/  come  unto  me  in  great  humilitie,  and  to  appeare  in  your 
circles  before  me  visiblie,  in  faire  forme  and  shape  of  mankind 
kings,  and  to  obeie  unto  me  in  all  things,  whatsoever  I  shall  desire, 
and  that  you  may  not  depart  from  me  without  my  licence.  And  if 
you  doo  against  my  precepts,  I  will  promise  unto  you  that  you  shall 
descend  into  the  profound  deepenesse  of  the  sea,  except  that  you 
doo  obeie  unto  me,  in  the  part  of  the  living  sonne  of  God,  which 
liveth  and  reigneth  in  the  unitie  of  the  Holie-ghost,  by  all  world  of 
worlds,  Amen. 

Sale  this  true  conjuration  five  courses,  and  then  shalt  thou  see 
come  out  of  the  northpart  five  kings,  with  a  marvelous  com/panie  : 
which  when  they  are  come  to  the  circle,  they  will  allight  downe  off 
from  their  horsses,  and  will  kneele  downe  before  thee,  saieng  : 
Maister,  command  us  what  thou  wilt,  and  we  will  out  of  hand  be 
obedient  unto  thee.  Unto  whome  thou  shall  sale  ;  See  that  ye 
depart  not  from  me,  without  my  licence  ;  and  that  which  I  will 
command  you  to  doo,  let  it  be  done  trulie,  surelie,  faithfullie  and 
essentiallie.  And  then  they  all  will  sweare  unto  thee  to  doo  all 
thy  will.  And  after  they  have  sworne,  saie  the  conjuration  imme- 
diatlie  following. 

I  conjure,  charge,  and  command  you,  and  everie  of  you,  *  Sirrael, 
\Malanthan,  Thaniaor^  Falaur,  and  Siiranii,  you  infernall  kings,  to 
put  into  this  christall  stone  one  spirit  learned  and  expert  in  all  arts 
and  sciences,  by  the  vertue  of  this  name  of  God  Tetrae;rammato7i, 
and  by  the  crosse  of  our  Lord  Jesu  Christ,  and  by  the  bloud  of  the 
innocent  lambe,  which  redeemed  all  the  world,  and  by  all  their 
vertues  &  powers  I  charge  you,  ye  noble  kings,  that  the  said 
spirit  may  teach,  shew,  and  declare  unto  me,  and  to  my  freends,  at 
all  houres  and  minuts,  both  night  and  daie,  the  truth  of  all  things, 
both  bodilie  and  ghostlie,  in  this  world,  whatsoever  I  shall  request 
or  desire,  declaring  also  to  me  my  verie  name.  And  this  I  command 
in  your  part  to  doo,  and  to  obeie  thereunto,  as  unto  your  owne  lord 
and  maister.  That  done,  they  will  call  a  certeine  spirit,  whom  they 
will  command  to  enter  into  the  centre  of  the  circled  or  round 
christall.  Then  put  the  christall  betweene  the  two  circles,  and  thou 
shalt  see  the  christall  made  blacke. 

Then  command  them  to   command  the  spirit  in  the  christall,  not 

Y  Y 


294 


A  penaltie 
for  not  ap- 
pearing, &c. 


413- 


[*  Sitrael,] 
The  five 
spirits  of 
the  north  : 
as  you  shall 
see  in  the 
type  expres- 
sed in  pag. 
414.  next 
folowing. 
[t  A  third 
variation] 


I 


346 


15.  BooUe. 


The  discoverie 


to  depart  out  of  the  stone,  till  thou  give  him  licence,  &  to  fulfill 
thy  will  for  ever.  That  done,  thou  shalt  see  them  go  upon  the 
christall,  both  to  answer  your  requests,  &  to  tarrie  your  licence. 
V  ;.«■.  do  ihou]  That,  doone,  the  spirits  will  crave  licence  :  and  *say  ;  Go  ye  to  your 
place  appointed  of  almightie  God,  in  the  name  of  the  father,  &c. 
And  then  take  up  thy  christall,  and  looke  therein,  asking  what  thou 
wilt,  and  it  will  shew  it  unto  thee.  Let  all  your  circles  be  nine  foote 
everie  waie,  &  made  as  followeth.  Worke  this  worke  in  05  tT|,  or 
K  in  the  houre  of  the  D  or  %..  And  when  the  spirit  is  inclosed, 
if  thou  feare  him,  bind  him  with  some  bond,  in  such  sort  as  is  else- 
where expressed  alreadie  in  this  our  treatise.  / 


414. 


[t  A  4th 
variation] 


296-   -^  Jigure  or  type  proportionally  sJtewuig   ivJiat  forme  must    be  ob- 
served and  kepi,  in  making  the  figure  7u hereby  the  fortner  secret 
of  inclosing  a  spirit  in  christall  is  to  be  accomplished,  &^c. 


The  names 
written 
within  the 
five  circles 
doo  signifie 
the  five 
infernall 
kings :  Sec 
pag.  411.  41: 
413- 


of  Witchcraft . 


Chap.  \\. 


34; 


The    xiii.    Chapter. 


415-     296. 


A}i  experiment  of  BealpJiares. 

HIS  is  proved  the  noblest  carrier  that  ever  did  serve  anie 
man  upon  the  earth,  &  here  beginneth  the  inclosing  of 
the  said  spirit,  &  how  to  have  a  true  answer  of  him, 
without  anie  craft  or  harme  ;  and  he  will  appeare  unto 
thee  in  the  likenesse  of  a  faire  man,  or  faire  woman,  the  which  spirit 
will  come  to  thee  at  all  times.  And  if  thou  wilt  command  him  to 
tell  thee  of  hidden  treasures  that  be  in  anie  place,  he  will  tell  it  thee  : 
or  if  thou  wilt  command  him  to  bring  to  thee  gold  or  silver,  he  will 
bring  it  thee  :  or  if  thou  wilt  go  from  one  countrie  to  another,  he 
will  beare  thee  without  anie  harme  of  bodie  or  soule.  Therefore 
*  he  that  will  doo  this  worke,  shall  absteine  from  lecherousnes  and 
dronkennesse,  and  from  false  swearing,  and  doo  all  the  abstinence 
that  he  may  doo  ;  and  namelie  three  daies  before  he  go  to  worke, 
and  in  the  third  dale,  when  the  night  is  come,  and  when  the  starres 
doo  shine,  and  the  element  faire  and  cleare,  he  shall  bath  himselfe 
and  his  fellowes  (if  he  have  anie)  all  together  in  a  quicke  welspring. 
Then  he  inust  be  cloathed  in  cleane  white  cloathes,  and  he  must 
have  another  privie  place,  and  beare  with  him  inke  and  pen,  where- 
with he  shall  write  this  holy  name  of  God  almightie  in  his  right  hand 
^  A^S.lci  "i^ &  in  his  left  hand  this  name  ^  ^T  CH^VS/  ^^  ^  ^"'^ 
he  must  have  a  drie  thong  of  a  lions  or  of  a  harts  skin,  and  make 
thereof  a  girdle,  and  write  the  holie  names  of  God  all  about,  and 
in  the  end  ^  A  and  Q  ^  And  upon  his  brest  he  must  have 
this  present  figure  or  marke  written 
in  virgine  parchment,  as  it  is  here 
shewed.  And  it  must  be  sowed 
upon  a  peece  of  new  linnen,  and  so 
made  fast  upon  thy  brest.  And  if 
thou  wilt  have  a  fellow  to  worke 
with  thee,  he  must  be  appointed  in 
the  same  maner.  You  must  have 
also  a  bright  knife  that  was  never 
occupied,  and  he  must  write  on  the 
one  side  of  the  blade  of  the  knife  ►J* 
Agla  ^  and  on  the  other  side  of  the 
knifes  blade  ^'^J][^  Qf^NsZ  Q^ 
^  And  with  the  same  knife  he  must 
make  a  circle,  as  hereafter  followeth  :  the  which  is  called  SaJo}>ioiis 


*  Memoran- 
dum with 
what  vices 
the  couse- 
nor  (the 
conjuror  I 
should  saie) 
must  not  be 
polluted  : 
therfore  he 
must  be  no 
knave,  &c. 


348 


!■;,  Boi  ke. 


The  discoverie 


[*  translated  in 
2  ed,  see  note] 


1299. 

t  so  &  onwards] 


circle.  When  that  he  is  made,  go  into  the  circle,  and  close  againe 
the  place,  there  where  thou  wentest  in,  with  the  same  knife,  and 
sale  ;  Per  cruets  hoc  signiDii  ^  fi/giat  procul  omne  tnaligtiutii;  Et 
per  idem  sigmtvi  ►{<  salvelur  qnodqite  boiigiitim*  and  make  suffumiga- 
tions  to  thy  selfe,  and  to  thy  fellowe  or  fellowes,  with  frankincense, 
mastike,  lignum  aloes :  then  put  it  m  wine,  and  saie  with  good  devo- 
tion,' in  the  worship  of  the  high  God  almightie,  all  together,  that 
he  may  defend  you  from  all  evils.  And  when  he  that  is  maister  will 
close  the  spirit,  he  shall  saie  towards  the  east,  with  meeke  and  devout 
devotion,  these  psalmes  and  praiers  as  followeth  here  in  order. 


Memoran- 
dum that 
you  must 
read  the  22. 
and  51. 
psalms  all 
over :  or  else 
rehearse 
them  by- 
hart  :  for 
these  are 
counted 
necessarie, 
&c. 


477. 


\X  ?  the] 


*Gaspar, 
Ba;th[a]sar 


^  The  itvo  and  twentieth  psahne. 

OMy  God  my  God,  looke  upon  m.e,  whie  hast  thou  forsaken  me, 
and  art  so  farre  from  my  health,  and  from  the  words  of  my 
complaint  ?  ^  And  so  foorth  to  the  end  of  the  same  psalme,  as  it  is 
to  be  founde  in  the  booke. 


This  psahne  also  following,  being  the  Jiftie  07ie  psahne,  must  be 
said  three  times  over,  &^c. 

HAve  mercie  upon  me,  O  God,  after  thy  great  goodnes,  according 
to  the  multitude  of  thy  mercies,  doo  awaie  mine  offenses. 
^  And  so  foorth  to  the  end  of  the  same  psalme,  concluding  it  with, 
Glorie  to  the  Father  and  to  the  Sonne,  and  to  the  Holie-ghost,  As 
it  was  in  the  beginning,  is  now,  and  ever  shall  be,  world  without  end, 
Amen.  Then  saie  this  verse  :  O  Lord  leave  not  my  soule  with  the 
wicked  ;  nor  my  life  with  the  bloudthirstie.  Then  saie  a  Pater  noster 
an  Ave  Maria,  and  a  Credo,  &^  r.c  nos  inducas.  O  Lord  shew  us 
thy  mercie,  and  we  shall  be  sav^ed.  Lord  heare  our  praier,  and  let 
our  crie  come  unto  thee.     Let  us  praie. 

O  Lord  God  almightie,  as  thou  warnedst  by  thine  angell,  the  three 
kings  of  Ciillen,  Jasper,  Melchior,  and  Balthasar,  when  they  came 
with  worshipfull  presents  towards  BetJileem  :  Jasper  brought  myrrh  ; 
Melchior,  incense  ;  Balthasar,  gold  ;  worshipping  the  high  king  of 
ail  the  world,  Jesus  Gods  sonne  of  hea/ven,  the  second  person  in 
Jtrinitie,  being  borne  of  the  holie  and  cleane  virgine  S.  Marie,  queene 
of  heaven,  empresse  of  hell,  and  ladie  of  all  the  world  :  at  that  time 
the  holie  angell  Gabriel  warned  and  bad  the  foresaid  three  kings, 
that  they  should  take  another  waie,  for  dread  of  perill,  that  Herod 
the  king  by  his  ordinance  would  have  destroied  these  *three  noble 
kings,  that  meekelie  sought  out  our  Lord  and  saviour.     As  wittilie 


of  Witchcraft. 


Chap.  15. 


349 


and  truelie  as  these  three  kings  turned  for  dread,  and  tooke  another 
waie  :  so  wiselie  and  so  truelie,  O  Lord  GOD,  of  thy  mightifuU 
mercie,  blesse  us  now  at  this  time,  for  thy  blessed  passion  save  us, 
and  keepe  us  all  together  from  all  evill  ;  and  thy  holie  angell  defend 
us.     Let  us  praie. 

0  Lord,  king  of  all  kings,  which  conteinest  the  throne  of  heavens, 
and  beholdest  all  deepes,  weighest  the  hilles,  and  shuttest  up  with 
thy  hand  the  earth  ;  heare  us,  most  meekest  GOD,  and  grant  unto 
us  (being  unworthie)  according  to  thy  great  mercie,  to  have  the  veri- 
tie  and  vertue  of  knowledge  of  hidden  treasures  by  this  spirit  invo- 
cated,  through  thy  helpe  O  Lord  Jesus  Christ,  to  whome  be  all  honour 
and  glorie,  from  worlds  to  worlds  everlastinglie.  Amen.  Then  sale 
these  names  ^  Helie  ^  helyoti  tj^  esseiere*  ^  Detts  ceternus  ►Jj  eloy 
>J<  Clemens  ►J^  Jieloye  >J<  Deus  sanctus  ^  sabaoth  >J<  Deus  exercihmm 
►J«  adojtay  ^  Deus  niirabilis  ►{<  iao  ^  verax  ►J^  anephetieton  ►{<  Deus 
meffabilis  ^  sojdoy  >J<  do/ninator  doniinus  >J<  671  fortissinms  ^  Deus 
^  qui,  the  which  wouldest  be  praied  unto  of  sinners  :  receive  (we 
beseech  thee)  these  sacrifices  of  praise,  and  our  meeke  praiers,  which 
we  unworthie  doo  offer  unto  thy  divine  majestic.  Deliver  us,  and 
have  mercie  upon  us,  and  prevent  with  thy  holie  spirit  this  worke, 
and  with  thy  blessed  helpe  to  followe  after  ;  that  this  our  worke 
begunne  of  thee,  may  be  ended  by  thy  mightie  power,  Amen.  Then 
sale  this  anon  after  >J<  Homo  ^  sacarus  >J<  7nuseolameas\  >J<  cheru- 
bozca  ^  being  the  figure  upon  thy  brest  aforesaid,  the  girdle  about 
thee,  the  circle  made,  blesse  the  circle  with  holie  water,  and  sit  downe 
in  the  middest,  and  read  this  conjuration  as  followeth,  sitting  backe 
to  backe  at  the  first  time. 

1  exorcise  and  conjure  Bealphares,  the  practiser  and  preceptor  of 
this  art,  by  the  maker  of  heavens  and  of  earth,  and  by  his  vertue, 
and  by  his  unspeakable  name  Tetra^rajnjiiatoti,  and  by  all/  the  holie 
sacraments,  and  by  the  holie  majestic  and  deitie  of  the  living  God. 
I  conjure  and  exorcise  thee  Bealphares  by  the  vertue  of  all  angels, 
archangels,  thrones,  dominations,  principats,  potestats,  virtutes, 
cherubim  and  seraphim,  and  by  their  vertues,  and  by  the  most  truest 
and  speciallest  name  of  your  maister,  that  you  doo  come  unto  us,  in 
faire  forme  of  man  or  womankind,  here  visiblie,  before  this  circle, 
and  not  terrible  by  anie  manner  of  waies.  This  *  circle  being  our 
tuition  and  protection,  by  the  mercifull  goodnes   of  our   Lord  and 

Saviour  Jesus  Christ,  and  that  you  doo  make  answer 

truelie,  without  craft  or  deceipt,  unto  all  my 

demands  and  questions,  by  the  vertue 

and  power  of  our  Lord  Jesus 

Christ,  Amen. 


an(\  Mel- 
chior,  who 
followed 
the  starre, 
wherin  was 
y«  image  of 
a  litle  babe 
bearing  a 
crosse  :  if 
Longa  Uge- 
da  Colon ia 
lie  not. 


[* jere 
2nd  ed.] 


300. 


[t  Two  words, 
and  lomeas  in 
engr.] 


418. 


»  Which 
must  be 
enviro- 
ned with 
a  goodlie 
companie 
of  crosses. 


350 


15-  Booke. 


The  discoverie 


*  On  sun- 
daies,  festi- 
val! daies, 
and  holie 
daies,  none 
excepted. 


301. 


4ig. 


He  dares 
doo  no  o- 
ther  being 
so  conjured 
I  trowe. 


The    xiiii.    Chapter, 

To  bind  the  spirit  Bcalpliares,  a?td  to  lose  him  aq^aijie. 

|0W  when  he  is  appeared,  bind  him  with  these  words 
which  followe.  \  I  conjure  thee  Bealphares,  by  God  the 
father,  by  God  the  sonne,  and  by  God  the  Holie-ghost, 
HJ  and  by  all  the  holie  companie  in  heaven  ;  and  by  their 
vertues  and  powers  I  charge  thee  Bealphares,  that  thou  shalt  not 
depart  out  of  my  sight,  nor  yet  to  alter  thy  bodilie  shape,  that  thou 
art  appeared  in,  nor  anie  power  shalt  thou  have  of  our  bodies  or 
soules,  earthlie  or  ghostlie,  but  to  be  obedient  to  me,  and  to  the 
words  of  my  conjuration,  that  be  written  in  this  booke.  I  conjure 
thee  Bealphares,  by  all  angels  and  archangels,  thrones,  dominations, 
principats,  potestats,  virtutes,  cherubim  and  seraphim,  and  by  their 
vertues  and  powers.  I  conjure  and  charge,  bind  and  constreine  thee 
Bealphares,  by  all  the  riall  words  aforesaid,  and  by  their  vertues, 
that  thou  be  obedient  unto  me,  and  to  come  and  appeare  visiblie 
unto  me,  and  that  in  *  all  daies,  houres,  and  minuts,  whersoever  I 
be,  being  called  by  the  vertue  of  our  Lord  Jesu  Christ,  the  which 
words  are  written  in  this  booke.  Looke  readie  thou  be  to  appeare 
unto  me,  and  to  give  me  good  counsell,  how  to  come  by  treasures 
hidden  in  the  earth,  or  in  the  water,  and  how  to  come  to  dig/nitie 
and  knowledge  of  all  things,  that  is  to  sale,  of  the  magike  art,  and 
of  grammar,  dialectike,  rhetorike,  arythmetike,  musike,  geo/metrie, 
and  of  astronomic,  and  in  all  other  things  my  will  quicklie  to  be 
fulfilled  :  I  charge  thee  upon  paine  of  everlasting  condemnation. 
Fiat,  Jiat,  fiat,  Amen. 

When  he  is  thus  bound,  aske  him  what  thing  thou  wilt,  and  he 
will  tell  thee,  and  give  thee  all  things  that  thou  wilt  request  of  him, 
without  anie  sacrifice  dooing  to  him,  and  without  forsaking  thy  God, 
that  is,  thy  maker.  And  when  the  spirit  hath  fulfilled  thy  will  and 
intent,  give  him  licence  to  depart  as  followeth. 


[ '»  All  this  par. 
in  much  smaller 
type.] 


A  licence  for  the  spirit  to  depart. 

*f~^  O  unto  the  place  predestinated  and  appointed  for  thee,  where 
v-^  thy  Lord  GOD  hath  appointed  thee,  untill  I  shall  call  thee 
againe.  Be  thou  readie  unto  me  and  to  my  call,  as  often  as  I  shall 
call  thee,  upon  paine  of  everlasting  damnation.  And  if  thou  wilt, 
thou  maiest  recite,  two  or  three  times,  the  last  conjuration,  untill  thou 


of  Witchcraft. 


Chap.  14. 


351 


doo  come  to  this  tearme,  In  throno.  If  he  will  not  depart,  and  then*  f"  ''wul 
say  In  throno,  that  thou  depart  from  this  place,  without  hurt  or  dam- 
age of  anie  bodie,  or  of  anie  deed  to  be  doone  ;  that  all  creatures 
may  knowe,  that  our  Lord  is  of  all  power,  most  mightiest,  and  that 
there  is  none  other  God  but  he,  which  is  three,  and  one,  living  for 
ever  and  ever.  And  the  malediction  of  God  the  father  omnipotent, 
the  sonne  and  the  holie  ghost,  descend  upon  thee,  and  dwell  alwaies 
with  thee,  except  thou  doo  depart  without  damage  of  us,  or  of  any 
creature,  or  anie  other  evill  deed  to  be  doone  :  &  thou  to  go  to  the 
place  predestinated.  And  by  our  Lord  Jesus  Christ  I  doo  else  send 
thee  to  the  great  pit  of  hell,  except  (I  saie)  that  thou  depart  to  the 
place,  whereas  thy  Lord  God  hath  appointed  thee.  And  see  thou 
be  readie  to  me  and  to  my  call,  at  all  times  and  places,  at  mine  owne 
will  and  pleasure,  daie  or  night,  without  damage  or  hurt  of  me,  or  of 
anie  creature  ;  upon  paine  of  everlasting  damnation  :  Fiat,  fiat,  fiat ; 
Amen,  Amen.  ^  The  peace  of  Jesus  Christ  bee  betweene  us  and 
you  ;  in  the  name  of  the  father,  and  of  the  sonne,  and  of  the  Holie- 
ghost  :  Amen.  Per  crucis  hoc  ^  sig7iu»i,  &c.  .Saie  In  principio 
erat  verbuni,  &^  verbum  erat  apud  Deion  ;  In  the  beginning  was  the 
word,  and  the  word  was  with  God,  and  God  was  the  word  :  and  so 
forward,  as  followeth  in  the  first  chapter  of  saint  Johns  Gospell, 
staieng  at  these  words.  Full  of  grace  and  truth  :  to  whom  be  all 
honour  and  glorie  world  without  end.  Amen. 


The  fashion 
or  forme  of 
the  conju- 
ring knife, 
with  the 
names  ther- 
on  to  bee 
graven  or 
written. 


352 


I  J.  Booke. 


The  discoverie 


420.       302.       A  type  or  figttre  of  the  circle  for  the  viaister  and  his  fellowes  to 
sit  in,  shewing  how  and  after  what  fashion  it  should 
be  made. 


This  is  the  circle  for  the  maister  to  sit  in,  and  his  fellowe  or  fel- 
lowes, at  the  first  calling,  sit  backe  to  backe,  when  he  calleth 
the  spirit  ;    and    for   the   fairies   make   this   circle  with 
chalke  on  the  ground,  as  is  said  before.      This  spirit 
Bealpharcs  being  once  called  and  found,  shall 
never  have  power   to   hurt  thee. 
Call  him  in  the  houre 
of  7;  or  ?  the   D 
increasing./ 


of  Witchcraft.  chap.  15.  35 


joo 


The    XV.    Chapter.  421.     303. 

The  making  of  the  holie  water.* 


\XORCISO\  te  creahirani  salis,  per  Deum  vivum  ^  per  Absque  ex- 
Deum  4*  "vertim  *^  per  Deum  sanctum      per  Deum  qui  non  sit  san- 
te   ier  Elizoeum   ■hro'phetain  in  aquam   mitii  jussit,  ut   ^l'"; 

...  rr-    ■       ■  1  .  .       [*  These  Rom.] 

sanaretur  sterihtas  aquce,  ut  ejfficiaris  sal  exorasatus  tn   [^  Lat.  in  small 
salutem  credentium  ;  ut  sis  omnibus  te  sumentibus  sanitas  animce  Or'   ^^"^■'i 
corporis,  &^  effugiat  atque  discedat  ab  eo  loco,  qui  aspersus  fuerit 
omnis  phantasia  &^  nequitia,  vel  versutia  diaboliccB  fraudis,  omnisq; 
spiritus  immundus,  adjuratus  per  eum,  qui  venturus    est  judicare 
vivos  Or'  tnortuos,  (&^  sccculum  per  ig7iem,  Amen.     Oremus  : 

Immensavi  clementiam  tuam,  omnipotens  ceterne  Deus,  humiliter 
imploramus,  ut  kanc  creattiram  salis,  quam  in  ustim  generis  Junnani 
tribuisti,  bene^dicere  ^  sancti^ficare  tua  pietate  digneris,  ut  sit 
omnibus  sume^itibus  salus  mentis  Qr^  corporis,  ut  quicquid  ex  eo  tactum 
fuerit,  vel  respersum,  careat  omni  immundicia,  oinniq;  impugnatione 
spiritualis  neqtiitice,  per  Doininum  nostrutn  Jesum  Christum  Jilium 
tuum,  qui  tecum  vivit  &=  regnat  in  unitate  spiritus  sancti,  Deus  per 
omnia  scECula  scsculorum,  Ajuen. 


To  the  water  saie  also  as  followeth. 

T^Xorciso  te  creaturavi  aquce  in  nomine  ►f"  patris  ^  &-'  Jesu  Christi 
"^ Jilii  ejus  Dotnini  nostri,  &-=>  in  virtu  te  spiritus  t^  sancti  ►J*  7{L  fias 
aqua  exorcisata,  ad  effuganda7n  omnem  potestatem  inimici,  &^  ipsum 
inimicum  eradicare  &^  explantare  vale  as,  cum  angelis  suis  apos  talis, 
per  virtutem  ejiisdem  Domini  nostri  Jesu  Christi,  qui  venturus  est 
judicare  vivos  <Sr=  mortuos,  Ss^  sceculum  per  ignem.  Amen.  Oremus  : 
Deus,  qui  ad  salutem  humatii  generis  maxima  quceque  sacrametiia 
in  aquarum  substantia  condidisti,  adesto  propitius  invocationibus 
nostris,  &^  eleinento  htiic  mtiltimodis  purificationibtis  prceparato,  vir- 
tutem tucB  bene'^dictionis  ittfunde,  ut  creatura  tua  mysteriis  tuis 
serviens,  ad  abigendos  dcemottes,  morbosqj  pellendos,  divines  graticE 
sumat  effectiwi,  ut  quicquid  in  domtbus,  vel  ift  locis  fidelitim  hcec 
unda  resperserit,  careat  omni  immundicia,  liberetur  d,  noxa,  non  illic 
resideat  spiritus  pestilens,  non  aura  corrumpens,  discedant  omnes 
insidicE  latentis  ifiimici,  Or'  si  quid  est,  quod  aut  incolumitati  habitan- 
tium  invidet  aut  quieti,  aspersione  huJ7(s  aqua:  effugiat,  ut  salubritas 
per  invocationem  sancti  tui  nominis  expetita  ab  omnibus  sit  impug- 

Z  Z. 


354 


15-  Douke. 


The  discoverie 


nationibus  tie/ensa,  per  Dojnitiufn  nostrum  Jesum  Christum  filium 
tuum,  qui  teao/i  vivit  &^  regnat,  ifi  unitate  spiritus  sajicti  Deus  per 
omftia  scrcuhi  sceculorum,  Amen. I 


304. 


Oratio  ad 
Deuni  ut  sa- 
lt exorcisato 
vires  addat. 


421 


Oratio,  in 
qua  dicenda, 
exorcista  se- 
se  sacri  la- 
ticis  asper- 
gine  debes 
f  error  are. 


Then  take  the  salt  in  thy  hand,  and  saie  putting  it  into  the 
water,  making  in  the  maner  of  a  crosse. 

Commixtio  salis  &^  aqtice  pariter  fiat,  in  nomine  patris,  6-=  filii-,  &* 
spiritus  sancti,  Amefi.  Dominus  vobiscum,  Et  cum  spiritu  tuo, 
Oremus  :  \  Deus  inductee  virtutis  author,  &=  insuperabilis  imperii 
rex,  ac  semper  mag7iificus  triumphator,  qtti  adverse?  domijiationis 
vires  reprimis,  qui  inimici  rugientis  scEvitiam  superas,  qui  hostiles 
nequitias  potens  exptigJias  ;  te  Domijie  trefnentes  Or"  supplices  depre- 
camur  ac  petimus,  ut  hanc  creaturam  salis  &^  aquce  aspicias,  benignus 
illustres,  pietatis  tua  rore  sancti  fices,  jibicunqj  fuerit  aspersa,  per 
invocationem  sancti  tui  Jiominis,  omnis  infestatio  itnnmndi  spiritus 
abjicintur,  terrorq;  venenosi  setpentis  procul  pellatur,  dr^j  prcEsentia 
sancti  spiritus  nobis  tnisericordiatn  tua7n  poscentibus  ubiq;  adesse 
dignetur,  per  Dominum  nostrufn  Jesum  CJwistum  filium  tuum,  qui 
tecum  vivit  &^  regnat  in  unitate  spiritus  sancti  Deus  per  omnia 
scECula  sacu/oritm,  Amen. 

Then  sprinkle  upon  anie  thing,  and  saie  as  foUovveth. 

Asperges  me  Domine  hyssopo,  &^  fmendabor,  lavabis  me,  &*  stipra 
nivem  dealbabor.  Miserere  mei  Deus,  secundum  tnagnam  miseri- 
cordiam  tuam,  &^  supra  nivem  dealbabor.  Gloria  patri,  &^  filio,  &^ 
spiritui  sane  to :  Sicut  erat  in  principio,  &^  ftunc,  &^  semper,  &^  in 
scEcula  sceculorum,  Amen.  Et  supra  nivem  dealbabor,  asperges  me, 
&^c.  Ostende  nobis  Do/nine  misericordiam  tuam,  &^  salutare  tuum  da 
nobis  ;  exaudi  nos  Domine  sancte,  pater  omnipotens,  ceterne  Deus,  Sr' 
mittere  dignare  sanctum  atigelum  tuum  de  ccelis,  qui  custodial,  foveat, 
visitet,  &^  de/e?idat  onines  habitantes  in  hoc  habitaculo,  per  Christum 
Dominum  nostrum,  Amen,  Amen. 


The    xvl.    Chapter. 

To  make  a  spirit  to  appeare  in  a  christall. 

DOO  conjure  thee  A',  by  the  father,  and  the  sonne,  and 
the  Holie-ghost,  the  which  is  the  beginning  and  the 
ending,  the  first  and  the  last,  and  by  the  latter  dale  of 
judgement,  that   thou  N.  doo  appeare,  in   this  christall 


stone,  or  anie  other  instrument,  at  my  pleasure,  to  mee  and  to  my 


of  Witchcraft, 


Chap,   i6. 


355 


felow,  gentlie  and  beautifullie,  in  faire  forme  of  a  boy  of  twelve 
yeares  of  age,  without  hurt  or  damage  of  anie  of  our  bodies  or  soules  ; 
and  certeinlie  to  informe  and  to  shew  me,  without  anie  guile  or  craft, 
all  that  we  doo  desire  or  demand  of  thee  to  know,  by  the  vertue  of 
him,  which  shall  come  to  judge  the  quicke  and  the  dead,  and  the 
world  by  fier,  Amen. 

Also  I  conjure  and  exorcise  thee  A'',  by  the  sacrament  of  the  altar,    Marke  how 
and  by  the  substance  therof,  by  the  wisedome  of  Christ,  by  the  sea,    J^hiriTwkh 
and  by  his  vertue,  by  the  earth,  &  by  all  things  that  are  above  the    P°pe"e,  &c 
earth,/  and  by  their  vertues,  by  the  ©  and  the   D  by  |j  7t  ^  and  ?    305. 
and  by  their  vertues,  by  the  apostles,  martyrs,  confessors,  and  the 
virgins  and  widowes,  and  the  chast,  and  by  all  saints  of  men  or  of 
women,  and  innocents,  and  by  their  vertues,  by  all  the  angels  and 
archangels,    thrones,    dominations,    principats,    potestats,    virtutes, 
cherubim,  and    seraphim,   and   by   their    vertues,    &    by   the  holie 
names  of  God,  TetragrainniatoH^  El,  Ousiou,  A_s[la,  and  by  all  the 
other  holie  names  of  God,  and  by  their  vertues,  by  the  circumcision, 
passion,  and  resurrection  of  our   Lord  Jesus   Christ,  by  the  heavines 
of  our  ladie   the   virgine,  and  by  the  joy  which   she  had/  when  she    43j. 
sawe  hir  sonne  rise  from  death  to  life,  that   thou  A^.  doo  appeare  in 
this  christall   stone,  or  in  anie  other  instrument,  at  my  pleasure,  to 
me  and  to  my  felow,  gentlie,  and  beautifullie,  and  visiblie,  in  faire 
forme  of  a  child  of  twelve  yeares  of  age,  without  hurt  or  damage  of 
anie  of  our  bodies  or  soules,  and  trulie  to  informe  and  shew  unto  me 
&  to  my  felow,  without  fraud  or  guile,  all  things  according  to  thine 
oth  and  promise  to  me,  whatsoever  I  shall  demand  or  desire  of  thee, 
without  anie  hinderance  or  tarrieng,  and  this  conjuration  be  read  of 
me  three  times,  upon  paine  of  eternall  condemnation,  to  the  last  daie 
of  judgement  :  Fiat  fiat,  fiat,  Amen. 

And  when  he  is  appeared,  bind  him  with  the  bond  of  the  dead 

above  written  :  then  sale  as  followeth.     ^  I  charge  thee  A^.  by 

the  father,  to  shew  me  true  visions  in  this  christall  stone, 

if  there  be  anie  treasure  hidden  in  such  a  place 

N,   &   wherin  it  lieth,   and   how  manie 

foot   from  this  peece  of 

earth,  east,  west, 

north,   or 

south. 


For  hidden 
treasure. 


356 


I ',.  Bookc. 


T/ie  discoverie 


The  xvii.   Chapter. 


Promises  & 
oths  inter- 
changei- 
blie  made 
betweene 
the  conju- 
ror &  the 
spirit. 


Note  the 
penaltie  of 
breaking 
promise 
with  the 


An  experiment  of  the  dead. 

IRST  go  and  get  of  some  person  that  shalbe  put  to  death, 

a  promise,  and  sweare  an  oth  unto  him,  that  if  he  will 

come  to  thee,  after  his  death,  his  spirit  to  be  with  thee, 

and   to  remaine  with  thee  all  the  daies  of  thy  life,  and 

will  doo  thee  true  service,  as  it  is  conteined  in  the  oth   and  promise 

following.     Then  laie  thy  hand  on  thy  booke,  and  sweare  this  oth 

unto  him.     I  N.  doo  sweare  and  promise  to  thee  A^.  to  give  for  thee 

an  almesse  everie  moneth,  and   also  to  praie  for  thee  once  in  everie 

weeke,  to  sale  the  Lords  praier  for  thee,  and  so  to  continue  all  the 

daies  of  my  life,  as  God  me  helpe  and  holie  doome,  and  by  the 

contents  of  this  booke.     Amen. 

Then  let  him  make  his  oth  to  thee  as  followeth,  and  let  him  saie 
after  thee,  laieng  his  hand  upon  the  booke.  ^  I  A',  doo  sweare  this 
oth  to  thee  A^.  by  God  the  father  omnipotent,  by  God  the  son  Jesus 
Christ,  and  by  his  pretious  bloud  which  hath  redeemed  all  the  world, 
by  the  which  bloud  I  doo  trust  to  be  saved  at  the  generall  dale  of 
judgment,  and  by  the  vertues  therof,  I  N.  doo  sweare  this  oth  to  thee 
424.  N.  that  my  spirit  that  is  within  my  bodie  now,/  shall  not  ascend, 
nor  descend,  nor  go  to  anie  place  of  rest,  but  shall  come  to  thee  N. 
306.  and  be  verie  well  pleased  to  remaine/  with  thee  A^.  all  the  daies  of 
thy  life,  and  so  to  be  bound  to  thee  A^.  and  to  appeare  to  thee  A'',  in 
anie  christall  stone,  glasse,  or  other  mirror,  and  so  to  take  it  for  my 
resting  place.  And  that,  so  soone  as  my  spirit  is  departed  out  of  my 
bodie,  streightwaie  to  be  at  your  commandements,  and  that  in  and 
at  all  daies,  nights,  houres,  and  minutes,  to  be  obedient  unto  thee 
A^.  being  called  of  thee  by  the  vertue  of  our  Lord  Jesu  Christ,  &  out 
of  hand  to  have  common  talke  with  thee  at  all  times,  and  in  all 
houres  &  minuts,  to  open  and  declare  to  thee  A^.  the  truth  of  all 
things  present,  past,  and  to  come,  and  how  to  worke  the  magike  art, 
and  all  other  noble  sciences,  under  the  throne  of  God.  If  I  doo  not 
performe  this  oth  and  promise  to  thee  A'",  but  doo  flie  from  anie  part 
thereof,  then  to  be  condemned  for  ever  and  ever.     Amen. 

Also  I  A^.  doo  sweare  to  thee  by  God  the  Holie-ghost,  and  by  the 
great  wisedome  that  is  in  the  divine  Godhead,  and  by  their  vertues, 
and  by  all  the  holie  angels,  archangels,  thrones,  dominations,  princi- 
pats,  potestats,  virtutes,  cherubim  and  seraphim,  and  by  all  their 
vertues  doo   I  A',   sweare,   and   promise  thee  to  be  obedient  as  is 


of  Witchc7'aft. 


Chap.  17. 


357 


rehearsed.  And  heere,  for  a  witnesse,  doo  I  A^.  give  thee  A^.  my 
right  hand,  and  doo  plight  thee  my  faith  and  troth,  as  God  me  helpe 
and  hoHedoome.  And  by  the  holie  contents  in  this  booke  doo  I  A''. 
svveare,  that  my  spirit  shall  be  thy  true  servant,  all  the  dales  of  thy 
life,  as  is  before  rehearsed.  And  here  for  a  witnesse,  that  my  spirit 
shall  be  obedient  to  thee  A^.  and  to  those  bonds  of  words  that  be 
written  in  this  A',  before  the  bonds  of  words  shall  be  rehearsed 
thrise  ;  else  to  be  damned  for  ever  :  and  thereto  sale  all  faithfull 
soules  and  spirits.  Amen,  Amen. 

Then  let  him  sweare  this  oth  *three  times,  and  at  everie  time  kisse 
the  booke,  and  at  everie  time  make  marks  to  the  bond.  Then  per- 
ceiving the  time  that  he  will  depart,  get  awaie  the  people  from  you, 
and  get  or  take  your  stone  or  glasse,  or  other  thing  in  your  hand, 
and  saie  the  Pater  noster,  Ave,  and  Credo,  and  this  praier  as  follow- 
eth.  And  in  all  the  time  of  his  departing,  rehearse  the  bonds  of 
words  ;  and  in  the  end  of  everie  bond,  saie  oftentimes  ;  Remember 
thine  oth  and  promise.  And  bind  him  stronglie  to  thee,  and  to  thy 
stone,  and  suffer  him  not  to  depart,  rea/ding  thy  bond  24  times.  And 
everie  dale  when  you  doo  call  him  by  your  other  bond,  bind  him 
stronglie  by  the  first  bond  :  by  the  space  of  24  dales  applie  it,  & 
thou  shalt  be  made  a  man  for  ever. 


**  Three 
times,  in 
reverence 
(peradven- 
ture)  of  the 
Trinitie,  P. 
F.  SS. 


425- 


Noiv  the  Pater  noster,  Ave,  and  Credo  must  be  said,  and  then 
the  praier  immediatlie  following. 

OGodt  of  Abraham,  God  of  Isaac,  God  of  Jacob,  God  of  Tobias  ;    \\  This  par.  m 
the  which  diddest  deliver  the    three  children    from    the  hot    '^'"^"^r  type.) 
burning  oven,  Sidrac,  Misac  and  Abdenago,%  and  Susanna  from  the    ft  ^ic] 
false  crime,  and  Daniel  from  the  lions  power  :  even  so  O  Lord  omni- 
potent,  I   beseech  thee,  for  thy  great  mercie  sake,  to  helpe   me  in 
these  my  works,  and  to  deliver  me  this  spirit  of  N.  that  he  may  be 
a  true  subject  to  me  A^.  all  the  dales  of  my  life,  and  to  remaine  with 
me,  and  with  this  A^.  all  the  dales  of  my  life./     O  glorious   God,   307 
Father,  Sonne,  and  Holie-ghost,  I  beseech  thee  to  help  me  at  this 
time,  and  to  give  me  power  by  thine  holie  name,  merits   and  vertues, 
wherby  I  may  conjure  &  constreine  this   spirit  of  N.  that  he  may  be 
obedient  unto  me,  and  may  fulfill  his  oth  and  promise,  at   all  times, 
by  the  power  of  all  thine  holines.     This  grant  O   Lord  God  of  hosts, 
as  thou  art  righteous  and  holy,  and  as  thou  art  the  word,  and  the 
word  God,  the  beginning  and  the  end,  sitting  in  the  thrones  of  thine 
everlasting  kingdoms,  &  in  the  divinitie  of  thine  everlasting  Godhead, 
to  whom  be  all  honour  and  glorie,  now  and  for  ever  and  ever,  Amen, 
Amen. 


358 


li.  Booke. 


The  discoverie 


The 


XVlll. 


Chapt 


er. 


A  bond  to  bind  him  to  thee,  and  to  thy  N.  as  followeth. 


Note  the 
summe  of 
this  obli- 
gation or 
bond. 


["  i.e.  rae] 


■*  Scripture 
as  well  ap- 
plied of  the 
conjuror, 
as  that  of 
satan  in 
tempting 
Christ. 
Matth.  4,  6. 


m 

3 

m 

^- 

N.  conjure  and  constreine  the  spirit  of  N.  by  the  living 
God,  by  the  true  God,  and  by  the  holie  God,  and  by 
their  vcrtues  and  powers  I  conjure  and  constreine  the 
spirit  of  thee  N.  that  thou  shalt  not  ascend  nor  descend 
out  of  thy  bodie,  to  no  place  of  rest,  but  onelie  to  take  thy  resting 
place  with  *N.  and  with  this  N.  all  the  dales  of  my  life,  according  to 
thine  oth  and  promise.  I  conjure  and  constreine  the  spirit  of  N'.  by 
these  holie  names  of  God  ^  Tetragraminaton  ►{«  Adonay  *^  Agla  4* 
Saday  >^  Sabaoth  ^  planabothe  *^  panthon  ►p  cratoft  4*  nei/pmaton  4* 
Deus  ►t"  homo  ^  omnipotens  ^  setnpitermts  J^  ysus  ^  terra  ^  uni- 
genitus  ►{*  salvator  ^  via  »J"  vita  ►J^  manus  ^  fons  ►J<  origo  ^  filiiis 
►J*  and  by  their  vertues  and  powers  I  conjure  and  constreine  the 
spirit  of  A^.  that  thou  shalt  not  rest  nor  remaine  in  the  fier,  nor  in 
the  water,  in  the  aier,  nor  in  anie  privie  place  of   the  earth,  but 

426.  onelie  with  me  A^.  and  with  this  N.  all  the/  dales  of  my  life.  I 
charge  the  spirit  of  N.  upon  paine  of  everlasting  condemnation, 
remember  thine  oth  and  promise.  Also  I  conjure  the  spirit  of  N, 
and  constreine  thee  by  the  excellent  name  of  Jesus  Christ,  A  and  f2, 
the  first  and  the  last ;  for  this  holie  name  of  Jesus  is  above  all  names, 
for  *unto  it  all  knees  doo  bow  and  obey,  both  of  heavenlie  things, 
earthlie  things,  and  infernalles.  Nor  is  there  anie  other  name  given 
to  man,  whereby  we  have  anie  salvation,  but  by  the  name  of  Jesus. 
Therefore  by  the  name,  and  in  the  name  of  Jesus  of  Nazareth,  and 
by  his  nativitie,  resurrection  and  ascension,  and  by  all  that  apper- 
teineth  to  his  passion,  and  by  their  vertues  and  powers,  I  doo  conjure 
and  constreine  the  spirit  of  A^.  that  thou  shalt  not  take  anie  resting 
place  in  the  nor  in  the  1>  nor  in  \j  nor  in  %.  nor  in  ^  nor  in  $ 
nor  in  5  nor  in  anie  of  the  twelve  signes,  nor  in  the  concavitie  of 
the  clouds,  nor  in  anie  other  privie  place,  to  rest  or  stale  in,  but 
onelie  with  me  A^  or  with  this  A',  all  the  dales  of  my  life.  If  thou 
be  not  obedient  unto  me,  according  to  thine  oth  and  promise,  I  ^V. 
doo  condemne  the  spirit  of  N.  into  the  pit  of  hell  for  ever,  Amen. 

I  conjure  and  constreine  the  spirit  of  N.  by  the  bloud  of  the  inno- 
cent lambe  Jesus  Christ,  the  which  was  shed  upon  the  crosse,  for  all 

308.  those  that/  doo  obeie  unto  it,  and  beleeve  in  it,  shall  be  saved  and 
by  the  vertue  thereof,  and  by  all  the  aforesaid  riall  names  and  words 
of  the  living  God  by  mee  pronounced,  I  doo  conjure  and  constreine 
the  spirit  of  N.  that  thou  be  obedient  unto  me,  according  to  thine 


of  WitcJicraff. 


Chap.   1 8. 


359 


oth  and  promise.  If  thou  doo  refuse  to  doo  as  is  aforesaid,  I  A',  by 
the  hoHe  trinitie,  and  by  his  vertue  and  power  doo  comdemne  the 
spirit  of  N.  into  the  place  whereas  there  is  no  hope  of  remedie,  but 
everlasting  condemnation,  and  horror,  and  paine  upon  paine,  dailie, 
horriblie,  &  lamentablie  the  paines  there  to  be  augmented,  so 
thicke  as  the  stars  in  the  firmament,  and  as  the  gravell  sand  in  the 
sea  :  except  thou  spirit  of  A^.  obeie  me  N.  as  is  afore  rehearsed  ; 
else  I  N.  doo  condemne  the  spirit  of  N.  into  the  pit  of  everlasting 
condemnation;  Fiat,Jiaf,Kv[iGn.  Also  I  conjure  thee,  and  constreine 
the  spirit  of  N.  by  all  angels,  archangels,  thrones,  dominations, 
principats,  potestats,  virtutes,  cherubim  &  seraphim,  &  by  the  foure 
evangelists,  Matihew,  Marke,  Ltike,  and  John,  and  by  all  things 
conteined  in  the  old  lawe  and  the  new,  and  by  their  vertues,  and  by 
the  twelve  apo/stles,  and  by  all  patriarchs,  prophets,  martyrs,  con- 
fessors, virgins,  innocents,  and  by  all  the  elect  and  chosen,*  is,  and 
shall  be,  which  followeth  the  lambe  of  God  ;  and  by  their  vertues 
and  powers  I  conjure  and  constreine  the  spirit  of  A^.  stronglie,  to 
have  common  talke  with  me,  at  all  times,  and  in  all  dales,  nights, 
houres,  and  minuts,  and  to  talke  in  my  mother  toong  plainelie,  that 
I  may  heare  it,  and  understand  it,  declaring  the  truth  unto  me  of  all 
things,  according  to  thine  oth  and  promise  ;  else  to  be  condemned 
for  ever  ;  Fiat,Jiat,  Amen. 

Also  I  conjure  and  constreine  the  spirit  of  N.  by  the  *  golden 
girdle,  which  girded  the  loines  of  our  Lord  Jesus  Christ,  so  thou 
spirit  of  A^.  be  thou  bound,  and  cast  into  the  pit  of  everlasting  con- 
demnation, for  thy  great  disobedience  and  unreverent  regard  that 
thou  hast  to  the  holie  names  and  words  of  God  almightie,  by  me 
pronounced  :  Fiat,  Amen. 

Also  I  conjure,  constreine,  command,  and  bind  the  spirit  of  A',  by 
the  two  edged  sword,  which  John  saw  proceed  out  of  the  mouth  of 
God  almightie  :  except  thou  be  obedient  as  is  aforesaid,  the  sword 
cut  thee  in  peeces,  and  condemne  thee  into  the  pit  of  everlasting 
paines,  where  the  fier  goeth  not  out,  and  where  the  worme  dieth  not  ; 
Fiat,Jiai,Jiat,  Amen. 

Also  I  conjure  and  constreine  the  spirit  of  AL  by  the  throne  of  the 
Godhead,  and  by  all  the  heavens  under  him,  and  by  the  celestiall 
citie  new  Jerusalem,  and  by  the  earth,  by  the  sea,  and  by  all  things 
created  and  conteined  therein,  and  by  their  vertues  and  powers,  and 
by  all  the  infernalles,  and  by  their  vertues  and  powers,  and  all  things 
conteined  therein,  and  by  their  vertues  and  powers,  I  conjure  and 
constreine  the  spirit  of  A^.  that  now  immediatlie  thou  be  obedient 
unto  me,  at  all  times  hereafter,  and  to  those  words  of  me  pronounced, 
according  to  thine  oth   and   promise  :  *  else  let  the  great  cursse  of 


Note  what 
scire  penal- 
ties the  spi- 
rit is  injoi- 
ned  to  suf- 
fer for  dis- 
bedience. 


427. 

['  ?  which  or 
that] 


*  There  is 
no  mention 
made  in  the 
gospels  that 
Christ  was 
woorth  a 
golden 
girdle. 


Bug';  words. 


*  Is  it  possi- 
ble to  be 
greater 


36o 


15.  Bookc. 


The  discoverie 


than  S.  A- 

delberts 

cursse  ? 

See  in  Habar. 

lib.  12.  ca.  17: 

pag.  263,        309 

264,  265. 


God,  the  anger  of  God,  the  shadowe  and  darknesse  of  everlasting 
condemnation  be  upon  thee  thou  spirit  of  N.  for  ever  and  ever, 
bicause  thou  hast  denied  thine  heaUh,  thy  faith,  and  salvation,  for 
thy  great  disobedience  thou  are  worthie  to  be  con/demned.  There- 
fore let  the  divine  trinitie,  angels,  and  archangels,  thrones,  domina- 
tions, principats,  potestates,  virtutes,  cherubim  and  seraphim,  and 
all  the  soules  of  the  saints,  that  shall  stand  on  the  right  hand  of  our 
4^S.  Lord  Jesus/  Christ,  at  the  generall  daie  of  judgement,  condemne  the 
spirit  of  A^.  for  ever  and  ever,  and  be  a  witnesse  against  thee, 
bicause  of  thy  great  disobedience,  in  and  against  thy  promises.  Fiat, 
fiat,  Amen. 

Being  thus  bound,  he  must  needs  be  obedient  unto  thee,  whether 
he  will  or  no  :  proove  this.  And  here  followeth  a  bond  to  call  him 
to  your  N.  and  to  shew  you  true  visions  at  all  times,  as  in  the  houre 
of  Fp  to  bind  or  inchant  anie  thing,  and  in  the  houre  of  %  for  peace 
and  concord,  in  the  houre  of  $  to  marre,  to  destroie,  and  to  make 
sicke,  in  the  houre  of  the  0  to  bind  toongs  and  other  bonds  of  men, 
in  the  houre  of  Q  to  increase  love,  joy,  and  good  will,  in  the  houre 
of  5  to  put  awaie  enimitie  or  hatred,  to  know  of  theft,  in  the  houre 
of  the  D  for  love,  goodwill  and  concord,  \>  lead  %  tinne  $  iron  © 
gold  9  coppar  ^  quicksilver   ])  silver,  &c. 


The    xix.    Chapter. 


*  A  popish 
supple- 
ment. 


TJiis  bond  as  followeth,  is  to  call  him  into  your  christall  stone, 
or  glasse,  &^c. 

JLSO  I  doo  conjure  thee  spirit  N.  by  God  the  father,  by 
God  the  Sonne,  and  by  God  the  holie-ghost,  A  and  fi, 
the  first  and  the  last,  and  by  the  latter  daie  of  judgement, 
of  them  which  shall  come  to  judge  the  quicke  and  the 
dead,  and  the  world  by  fier,  and  by  their  vertues  and  powers  I  con- 
streine  thee  spirit  N.  to  come  to  him  that  holdeth  the  christall  stone 
in  his  hand,  &  to  appeare  visiblie,  as  hereafter  foloweth.  Also  I 
conjure  thee  spirit  N.  by  these  holie  names  of  God  ^  Tetragramma- 
ton  4*  Adonay  ^  El  ^  Ousion  ^  Agla  >f»  Jesus  ►fi  of  Nazareth  ^ 
and  by  the  vertues  thereof,  and  by  his  nativitie,  death,  buriall,  resur- 
rection, and  ascension,  and  by  all  other  things  apperteining  unto  his 
passion,  and  by  the  *blessed  virgine  Marie  mother  of  our  Lord  Jesu 
Christ,  and  by  all  the  joy  which  shee  had  when  shee  saw  hir  sonne 
rise  from  death  to  life,  and  by  the  vertues  and  powers  therof  I  con- 


of   Witchcraft. 


Chap    19. 


361 


streine  thee  spirit  A^.  to  come  into  the  christall  stone,  &  to  appeare 
visiblie,  as  herafter  shalbe  declared.  Also  I  conjure  thee  A^.  thou 
spirit,  by  all  angels,  archangels,  thrones,  dominations,  principats, 
potestats,  virtutes,  cherubim  and  seraphim,  and  by  the  ©  I)  I?  7^  (J 
9  § ,  and  by  the  twelve  signes,  and  by  their  vertues  and  powers,/ 
and  by  all  things  created  and  confirmed  in  the  firmament,  and  by 
their  vertues  &  powers  I  constreine  thee  spirit  N.  to  appeare  visiblie 
in  that  christall  stone,  in  faire  *forme  and  shape  of  a  white  angell, 
a  greene  angel!,  a  blacke  angell,  a  man,  a  woman,  a  boie,  a  maiden 
virgine,  a  white  grehound,  a  divell  with  great  homes,  without  anie 
hurt  or  danger  of  our  bodies  or  soules,  and  trulie  to  informe  and 
shew  unto  us,  true  visions  of  all  things  in  that  christall  stone,  accord- 
ing to  thine  oth  and  promise,  and  that  without  anie  hinderance  or/ 
tarrieng,  to  appeare  visiblie,  by  this  bond  of  words  read  over  by  mee 
three  times,  upon  paine  of  everlasting  condemnation  ;  Finf.,  fiat., 
Amen. 


42g. 


•  Belike  he 
had  the 
gift  to  ap- 
peare in 
sundrie 
shapes,  as 
it  is  said  of 
Proteus  in 
Ovid  lib. 
metamor.  R. 
/aA.io:and   310. 
of  Vert  urn- 
nus\  lib.  me- 
tamor. 14. 
fah.  16. 


I 


Then  being  appeared,  sate  these  words  following. 
Conjuret  thee  spirit,  by  God  the  father,  that  thou  shew  true  visions    [t  This  par.  is  in 

.        ,  ,     ■        ,,  ,  ,  ,  •       ,r    ■  1  1  small  tvpe.l 

m  that  christall  stone,  where  there  be  anie  N.  m  such  a  place  or 


no,  upon  paine  of  everlasting  condemnation,  Fiat.,  Amen.     Also  I 
conjure  thee  spirit  A'',  by  God  the  sonne  Jesus  Christ,  that  thou  doo 
shew  true  visions  unto  us,  whether  it  be  gold  or  silver,  or  anie  other 
metals,  or  whether  there  were  anie  or  no,  upon  paine  of  condemna- 
tion. Fiat,  Amen.     Also   I   conjure  thee  spirit  N.  by  God  the  Holie- 
ghost,  the  which  dooth  sanctifie  all  faithfull  soules  and  spirits,  and 
by  their  vertues  and  powers  I  constreine  thee  spirit  A^.  to  speake, 
open,  and  to  declare,  the  true  waie,  how  we  may  come  by  these 
treasures  hidden  in  N.  and  how  to  have  it  in  our  custodie,  &  who  are 
the  keepers  thereof,  and  how  manie  there  be,  and  what  be   their 
names,  and  by  whom  it  was  laid  there,  and  to  shew  me  true  visions 
of  what  sort  and  similitude  they  be,  and  how  long  they  have  kept  it, 
and  to  knowe  in  what  dales  and  houres  we  shall  call  such  a  spirit, 
A'',  to  bring  unto  us  these  treasures,  into  such  a  place  N.  upon  paine 
of  everlasting  condemnation  ►{<[.]    Also  I  constreine  thee  spirit  A^.  by 
all  angels,  archangels,  thrones,  dominations,   principats,  potestats, 
virtutes,  cherubim  &  seraphim,  that  you  doo  shew  a  true  vision  in   ^otethat 
this  christall  stone,  who  did  conveie  or  steale  away  such  a  A'',  and    the  spirit  is 
where  it  is,  &  who  hath  it,  and  how  farre  off,  and  what  is  his  or  hir   bedieceun- 
name,  and  how  and  when  to  come  unto  it,  upon  paine  of  eternall    ^^^^^l^^. 
condemnation,  Fiat,  Amen.     Also   I    conjure  thee  spirit  A^.   by  the    nation  and 
©   D    b    "^   <J   ?    5  and  by  all  the  characters  in  the  firmament,  that 

3  A 


362 


Boc.ke. 


The  discoverie 


thou  doo  shew  unto  me  a  true  vision  in  this  christall  stone,  where 
such  N.  and  in  what  state  he  is,  and  how  long  he  hath  beene  there, 
and  what  time  he  will  be  in  such  a  place,  what  daie  and  houre  :  and 
this  and  all  other  things  to  declare  plainelie,  in  paine  of  hell  fier ; 
Fiat,  Amen. 

A  licence  to  depart. 

[•  This  in  still       "TAEpart*  out  of  the  sight  of  this  christall  stone  in  peace  for  a  time, 
*™^  "■•'  y~J     and  readie  to  appeare  therein  againe  at  anie  time  or  times  I 

shall  call  thee,  by  the  vertue  of  our  Lord  Jesus  Christ,  and  by  the 
bonds  of  words  which  are  written  in  this  booke,  and  to  appeere 
visiblie,  as  the  words  be  rehersed.  I  constreine  thee  spirit  N.  by 
the  divinitie  of  the  Godhead,  to  be  obedient  unto  these  words 
rehearsed,  upon  paine  of  everlasting  condemnation,  both  in  this  world, 
and  in  the  world  to  come  ;  Fiat,  fiat,  fiat,  Amen.// 


430.      311. 


This  is  con- 
demned for 
ranke  follie 
by  the  do- 
ctors :  as  by 
Chrysos-  sup. 
Matth.  Gre- 
gor.  in  homil. 
sup.  Epiphan. 
Dom  hi  i  \  and 
others. 


[t  This  par.  in 
the  second-sized 
type.] 


The   XX.    Chapter. 

Whett  to  talke  with  spirits,  and  to  hai'e  true  answers  to  find  out 
a  theefe. 

|HE  dales  and  houres  of  ^  ^  5  ^.nd  the  J)  is  best  to  doo 
all  crafts  of  necromancie,  &  for  to  speake  with  spirits, 
and  for  to  find  theft,  and  to  have  true  answer  thereof,  or 
of  anie  other  such  like.  ^  And  in  the  daies  and  houres 
of  0  1^  9  is  best  to  doo  all  experiments  of  love,  and  to  purchase 
grace,  and  for  to  be  invisible,  and  to  doo  anie  operation,  whatsoever 
it  be,  for  anie  thing,  the  D  being  in  a  convenient  signe.  \  As  when 
thou  laborest  for  theft,  see  the  moone  be  in  an  earthie  signe,  as  y 
iT|i  vf,  or  of  the  aier,  as  n  ^  AC?-  H  And  if  it  be  for  love,  favor 
or  grace,  let  the  ])  be  in  a  signe  of  the  fier,  as  ty'  Si  ti  ^"d  for 
hatred,  in  a  signe  of  the  water,  as  ©  »»l  X-  For  anie  other  experi- 
ment, let  the  ])  be  in  T-  H  And  if  thou  findest  the  0  &  the  D 
in  one  signe  that  is  called  in  even  number,  then  thou  maiest  write, 
consecrate,  conjure,  and  make  readie  all  maner  of  things  that  thou 
wilt  doo,  &c. 

To  speake  with  spirits. 

CA11+  these  names,   Oriinoth,  Beiiinoth,  Lyniocke,  and  say  thus  :  I 
conjure  you  up  by  the  names  of  the  angels  Saiur  and  Azimor, 


of  Witchcraft. 


Chap.  i\. 


363 


that  you  intend  to  me  in  this  houre,  and  send  unto  me  a  spirit  called 
Sagrigrity  that  hee  doo  fulfill  my  commandement  and  desire,  and 
that  also  can  understand  my  words  for  one  or  two  yeares,  or  as  long 
as  I  will,  &c. 


The    xxi.    Chapter. 


A  confutation  of  conjuration^  especiallie  of  the  raisings  binding 
and  dismissing  of  the  divelt,  of  going  invisible,  and  other  lewd 
practises. 

HUS  farre  have  we  waded  in  shewing  at  large  the  vanitie 
of  necromancers,  conjurors,  and  such  as  pretend  to  have 
reall  conference  and  consultation  with  spirits  and  divels  : 
wherein  (I  trust)  you  see  what  notorious  blasphemie  is 
committed,  besides  other  blind  superstitious  ceremonies,  a  disordered 
heap,  which  are  so  far  from  building  up  the  endevors  of  these  blacke 
art  practitioners,  that  they  doo  altogether  ruinate  &  overthrow 
them,  making  them  in  their  follies  and  falshoods  as  bare  and  naked 
as  an  anatomie.  As  for  these  ridiculous  conjurations,  last  rehearsed, 
being  of  no  small  reputation  among  the  ignorant,  they  are  for  the 
most  part  made  by  T.  R.  (for  so  much  of  his  name  he  bewraieth) 
and  fohni  Cokars,  invented  and  devised  for  the  augmentation  and 
maintenance  of  their  living,  for  the  edifieng  of  the  poore,  and  for  the 
propagating  and  inlarging  of  Gods  glorie,  as  in  the  beginning  of 
their  booke  of  conjurations  they  protest  ;  which  in  this  place,  for 
the  further  manifestation  of  their  impietie,  and  of  the  witchmongers 
foUie  and  credulitie,  I  thought  good  to  insert,  whereby  the/  residue  of 
their  proceedings  may  be  judged,  or  rather  detected.  For  if  we 
seriouslie  behold  the  matter  of  conjuration,  and  the  drift  of  conjurors, 
we  shall  find  them,  in  mine  opinion,  more  faultie  than  such  as  take 
upon  them  to  be  witches,  as  manifest  offenders  against  the  majestic 
of  God,  and  his  holie  lawe,  and  as  apparent  violators  of  the  lawes 
and  quietnesse  of  this  realme  :  although  indeed  they  bring  no  such 
thing  to  passe,  as  is  surmised  and  urged  by  credulous  persons, 
couseners.  Hers,  and  witchmongers.  For  these  are  alwaies  learned, 
and  rather  abusers  of  others,  than  they  themselves  by  others  abused. 
But  let  us  see  what  appearance  of  truth  or  possibilitie  is  wrapped 
within  these  mysteries,  and  let  us  unfold  the  deceipt.  They  have 
made  choice  of  certeine  words,  whereby  they  saie  they  can  worke 
miracles,  &c.     And  first  of  all,  that  they  call  divels  &  soules  out  of 


All  the  for- 
mer practi- 
ses tsreeflie 
confuted. 


43^- 

See  the  ti- 
tle of  the 
booke,  with 
the  authors 
intent,  in  a 
marginal! 
note,  pag. 

393- 

[of  this  book.] 


312. 


3^4 


The  discoverie 


Luk.  1 6.  &c. 


An  ironi- 
call  con- 
futation. 


hell  (though  we  find  in  the  scriptures  manifest  proofes  that  all  pas- 
sages are  stopped  concerning  the  egresse  out  of  hell)  so  as  they  may 
go  thither,  but  they  shall  never  get  out,  for  Ab  m/eruo  nulla  est 
redeviptio,  out  of  hell  there  is  no  redemption.  Well,  when  they  have 
gotten  them  up,  they  shut  them  in  a  circle  made  with  chalke,  which 
is  so  stronglie  beset  and  invironed  with  crosses  and  names,  that  they 
cannot  for  their  lives  get  out  ;  which  is  a  verie  probable  matter. 
Then  can  they  bind  them,  and  lose  them  at  their  pleasures,  and 
make  them  that  have  beene  Hers  from  the  beginning,  to  tell  the  truth  : 
yea,  they  can  compell  them  to  doo  anie  thing.  And  the  divels  are 
forced  to  be  obedient  unto  them,  and  yet  cannot  be  brought  to  due 
obedience  unto  God  their  creator.  This  done  (I  saie)  they  can  worke 
all  maner  of  miracles  (saving  blew  miracles)  and  this  is  beleeved  of 
manie  to  be  true  : 


Englished  hx 

Abraham 

Fleming. 


Tavi  credula  mens  ho/ninis,  &^  arrectce  fabulis  aures, 

So  light  of  beleefe  is  the  Jiiiml  of  man, 

And  attentive  to  tales  his  eares  now  and  than. 


3.  Pet.  z. 
Ephes.  5. 
Ps.  72,  & 


Sap.  16, 
Ecclus.  43. 


To  denie 
the  subsi- 
stence or 
natural  1 
being  of  a 
thing  ma- 
terial! and 
visible  is 
impndecie. 


4.J2.  But  if  Christ  (onelie  for  a  time)  left  the  power  of  working  mi/racles 
among  his  apostles  and  disciples  for  the  confirmation  of  his  gospell, 
and  the  faith  of  his  elect  :  yet  I  denie  altogether,  that  he  left  that 
power  with  these  knaves,  which  hide  their  cousening  purposes  under 
those  lewd  and  foolish  words,  according  to  that  which  Peter  saith  ; 
With  feined  words  they  make  merchandize  of  you.  And  therfore 
the  counsel!  is  good  that  Paiile  giveth  us,  when  he  biddeth  us  take 
heed  that  no  man  deceive  us  with  vaine  words.  For  it  is  the  Lord 
only  that  worketh  great  woonders,  and  bringeth  mightie  things  to 
passe.  It  is  also  written,  that  Gods  word,  and  not  the  words  of 
conjurors,  or  the  charmes  of  witches,  healeth  all  things,  maketh 
tempests,  and  stilleth  them. 

But  put  case  the  divell  could  be  fetched  up  and  fettered,  and  loosed 
againe  at  their  pleasure,  &c  :  I  marvell  yet,  that  anie  can  be  so 
bewitched,  as  to  be  made  to  beleeve,  that  by  vertue  of  their  words, 
anie  earthlie  creature  can  be  made  invisible.  We  thinke  it  a  lie,  to 
saie  that  white  is  blacke,  and  blacke  white  :  but  it  is  a  more  shame- 
lesse  assertion  to  affirme,  that  white  is  not,  or  blacke  is  not  at  all  ; 

313.  and  yet  more  impudencie  to  hold  that/  a  man  is  a  horsse  ;  but  most 
apparent  impudencie  to  saie,  that  a  man  is  no  man,  or  to  be  extenu- 
ated into  such  a  quantitie,  as  therby  he  may  be  invisible,  and  yet 
remaine  in  life  and  health,  &c  :  and  that  in  the  cleare  light  of  the 
daie,  even  in  the  presence  of  them  that  are  not  blind.     But  surelie, 


of  Witchcraft. 


Chap.   22. 


365 


he  that  cannot  make  one  haire  white  or  blacke,  whereof  (on  the 
other  side)  not  one  falleth  from  the  head  without  Gods  speciall 
providence,  can  never  bring  to  passe,  that  the  visible  creature  of 
God  shall  become  nothing,  or  lose  the  vertue  and  grace  powred  ther- 
into  by  God  the  creator  of  all  things. 

If  they  saie  that  the  divell  covereth  them  with  a  cloud  or  veile,  as 
M.  Mai.  Bodtii,  &  mania  other  doo  afifirme  ;  yet  (me  thinkes)  we 
should  either  see  the  cover,  or  the  thing  covered.  And  though  per- 
chance they  saie  in  their  harts  ;  Tush,  the  Lord  seeth  not,  who 
indeed  hath  blinded  them,  so  as  seeing,  they  see  not  :  yet  they  shall 
never  be  able  to  persuade  the  wise,  but  that  both  God  and  man  dooth 
see  both  them  and  their  knaverie  in  this  behalfe.  I  have  heard  of  a 
foole,  who  was  made  beleeve  that  he  should  go  invisible,  and  naked  ; 
while  he  was  well  whipped  by  them,  who  (as  he  thought)  could  not 
see  him.  Into  which  fooles  paradise  they  saie*  he  was  brought,  that 
enterprised  to  kill  the  prince  of  Orenge./ 

18.  after  dinner  upon  a  sundaie  this  mischeefe  was  doone.     Read  the  whole  discourse  hereof 
London  for  Tho :  Chard  and  Will  :  Brome  bookesellers. 


Ezec.  8.  &  9. 
Isai.  6,  &  16 

and  30. 


*  John Jau- 
regui  ser- 
vant to 
Gasper  A- 
nastro  both 
Spaniards. 
Ann.  Dom. 
1582.  March 
printed  at 


The   xxii.   Chapter, 


4SJ- 


A  comparison  betweene  popish  exorcists  and  other  conjurors,  a 
popish  conjuration  published  by  a  great  doctor  0/  the  Romish 
church.,  his  rules  atid  cautions. 

SEE  no  difference  betweene  these  and  popish  conjurations; 
for  they  agree  in  order,  words,  and  matter,  differing  in  no 
circumstance,  but  that  the  papists  doo  it  without  shame 
openlie,  the  other  doo  it  in  hugger  mugger  secretlie.    The 
papists  (I  saie)  have  officers  in  this  behalfe,  which  are  called  exorcists 
or  conjurors,  and  they  looke  narrowlie  to  other  cousenors,  as  having 
gotten  the  upper  hand  over  them.     And  bicause  the  papists  shall  be 
without  excuse  in  this  behalfe,  and  that  the  world  may  see  their 
cousenage,  impietie,  and  follie  to  be  as  great  as  the  others,  I  will  cite 
one  conjuration  (of  which  sort  I  might  cite  a  hundred)  published  by 
Jacobus  de  Chusa.,  a  great  doctor  of  the  Romish  church,  which  serveth    Jac.de  chusa; 
to  find  out  the  cause  of  noise  and  spirituall  rumbling  in  houses,    'farit'ionib. 
churches,  or  chappels,  and  to  conjure  walking  spirits:  which  evermore    QKoruudam 
is  knaverie  and  cousenage  in  the  highest  degree.     Marke  the  cousen- 
ing  devise  hereof,  and  conferre  the  impietie  with  the  others.  Observati- 

First  (forsooth)  he  saith  it  is  expedient  to  fast  three  daies,  and  to    ""s  for  the 

,    ,  .  ,  r  ,  ,  exorcising 

celebrate  a   certeme  number  of  masses,   and   to  repeatc  the  seven    preest. 


366 


15-  Booke. 


The  discoverie 


314. 


434- 


Memoran- 
dum that 
he  must  be 
the  veriest 
knave  or 
foole  in  all 
the  com- 
panie. 


These  spi- 
rits are  not 
so  cunning 
by  date  as 
by  night. 

*For  so  they 
might  be 
bev^raied. 


For  so  the 
cousenage 
may  be  best 
handled. 


psalmes  penitentiall  :  then  foure  or  five  preests  must  be  called  to  the 
place  where  the  haunt  or  noise  is,  then  a  candle  hallowed  on  candle- 
mas daie  must  be  lighted,  and  in  the  light/ing  thereof  also  must  the 
seven  psalmes  be  said,  and  the  gospell  of  S.  Jolui.  Then  there  must 
be  a  crosse  and  a  censer  with  frankincense,  and  therewithall  the 
place  must  be  censed  or  perfumed,  holie  water  must  be  sprinkled,  and 
a  holie  stoale  must  be  used,  and  (after  diverse  other  ceremonies)  a 
praier  to  God  must  be  made,  in  maner  and  forme  following : 

O  Lord  Jesus  Christ,  the  knower  of  all  secrets,  which  alwaies/ 
revealest  all  hoalsome  and  profitable  things  to  thy  faithfull  children, 
and  which  sufTerest  a  spirit  to  shew  himselfe  in  this  place,  we  beseech 
thee  for  thy  bitter  passion,  &c  :  vouchsafe  to  command  this  spirit,  to 
reveale  and  signifie  unto  us  thy  servants,  without  our  terror  or  hurt, 
what  he  is,  to  thine  honour,  and  to  his  comfort  ;  In  noi>iine  patris, 
&^c.  And  then  proceed  in  these  words  :  We  beseech  thee,  for  Christs 
sake,  O  thou  spirit,  that  if  there  be  anie  of  us,  or  among  us,  whom 
thou  wouldest  answer,  name  him,  or  else  manifest  him  by  some 
signe.  Is  it  frier  P.  or  doctor  D.  or  doctor  Burc.  or  sir  Feats,  or  sir 
John,  or  sir  Robert :  Et  sic  de  cceteris  circunstatitibus.  For  it  is  well 
tried  (saith  the  glosse)  he  will  not  answer  everie  one.  If  the  spirit- 
make  anie  sound  of  voice,  or  knocking,  at  the  naming  of  anie  one,  he 
is  the  cousener  (the  conjuror  I  would  sale)  that  must  have  the  charge 
of  this  conjuration  or  examination.  And  these  forsooth  must  be  the 
interrogatories,  to  wit  :  Whose  soule  art  thou  ?  Wherefore  camest 
thou  1  What  wouldest  thou  have  ?  Wantest  thou  any  suffrages, 
masses,  or  almes  ?  How  manie  masses  will  serve  thy  turne,  three, 
six,  ten,  twentie,  thirtie,  «S:c.'*  By  what  preest  ?  Must  he  be  religious 
or  secular.''  Wilt  thou  have  anie  fasts?  What  ?  How  manie?  How 
great  ?  And  by  what  persons  ?  Among  hospitalles  ?  Lepres  ?  Or 
beggars  ?  What  shall  be  the  signe  of  thy  perfect  deliverance  ? 
Wherefore  liest  thou  in  purgatorie  ?  And  such  like.  This  must  be 
doone  in  the  night. 

If  there  appeare  no  signe  at  this  houre,  it  must  be  deferred  untill 
another  houre.  Holie  water  must  be  left  in  the  place.  There  is  no 
feare  (they  sale)  that  such  a  spirit  will  hurt  the  conjuror  :  for  he  can 
sinne  no  more,  as  being  in  the  meane  state  betweene  good  and  evill, 
and  as  yet  in  the  state  of  satisfaction.  *If  the  spirit  doo  hurt,  then  it  is 
a  damned  soule,  and  not  an  elect.  Everie  man  may  not  be  present 
hereat,  speciallie  such  as  be  weake  of  complexion.  They  appeare 
in  diverse  maners,  not  alwaies  in  bodie,  or  bodilie  shape  (as  it  is  read 
in  the  life  of  S.  Martine,  that  the  divell  did)  but  sometimes  invisible, 
as  onelie  by  sound,  voice,  or  noise.     Thus  farre  Jacobus  de  CInisa. 

But  bicause  you   shall    see  that  these  be  not  emptie  words,  nor 


of  Witchcraft. 


Chap.  25. 


slanders;  but  that  in  truth  such  things  are  commonlie  put  in  practise 
in  the  Romish  church,  I   will  here  set  downe  an   instance,/  latelie   435. 
and   truelie,  though  lewdlie  performed  :  and  the  same  in  efifect  as 
followeth./ 


The    xxiii.    Chapter. 


315. 


A  late  experiment,  or  cousening  co7ijuration  practised  at  Orleance 
by  the  Franciscane  Friers,  how  it  was  detected,  and  the  judgement 
against  the  authors  of  that  comedie. 

|N  the  yeare  of  our  Lord  1534.  at  Orleance  in  France,  the 
Maiors  wife  died,  willing  and  desiring  to  be  buried  with- 
out anie  pompe  or  noise,  &c.  Hir  husband,  who  rever- 
enced the  memoriall  of  hir,  did  even  as  she  had  willed 
him.  And  bicause  she  was  buried  in  the  church  of  the  *Fraficiscans, 
besides  her  father  and  grandfather,  and  gave  them  in  reward  onelie 
six  crownes,  whereas  they  hoped  for  a  greater  preie  ;  shortlie  after  it 
chanced,  that  as  he  felled  certeine  woods  and  sold  them,  they  desired 
him  to  give  them  some  part  thereof  freelie  without  monie  :  which  he 
flatlie  denied.  This  they  tooke  verie  greevouslie.  And  whereas  be- 
fore they  misliked  him,  now  they  conceived  such  displeasure  as  they 
devised  this  meanes  to  be  revenged;  to  wit,  that  his  wife  was  damned 
for  ever.  The  cheefe  workemen  and  framers  of  this  tragedie  were 
Colimannus,  and  Stephanus  Aterbatensis,  both  doctors  of  divinitie  ; 
this  Colinian.  was  a  great  conjuror,  &  had  all  his  implements  in  a 
readines,  which  he  was  woont  to  use  in  such  busines.  And  thus  they 
handled  the  matter.  They  place  over  the  arches  of  the  church,  a 
yoong  novice  ;  who  about  midnight,  when  they  came  to  mumble  their 
praiers,  as  they  were  woont  to  do,  maketh  a  great  rumbling,  and  noise. 
Out  of  hand  the  moonks  beganne  to  conjure  and  to  charme,  but  he 
answered  nothing.  Then  being  required  to  give  a  signe,  whether  he 
were  a  dumme  spirit  or  no,  he  beganne  to  rumble  againe  :  which 
thing  they  tooke  as  a  certeine  signe.  Having  laid  this  foundation, 
they  go  unto  certeine  citizens,  cheefe  men,  and  such  as  favoured 
them,  decla/ring  that  a  heavie  chance  had  happened  at  home  in  their 
monasterie  ;  not  shewing  what  the  matter  was,  but  desiring  them  to 
come  to  their  mattens  at  midnight.  When  these  citizens  were  come, 
and  that  praiers  were  begunne,  the  counterfet  spirit  beginneth  to 
make  a  marvellous  noise  in  the  top  of  the  church.  And  being  asked 
what  he  meant,  and  who  he  was,  gave  signes  that  it  was  not  lawfull 


A  couse- 
ning con- 
juration. 


*  Of  this  or- 
der read 
noble  stuffe 
in  a  booke 
printed  at 
Frankeford 
under  the 
title  oi  Al- 
cora7i.  Fran- 
ciscanorum. 


Note  how 
the  Fran- 
ciscans can- 
not conjure 
without  a 
confede- 
rate. 


43^- 


O  notorius 
impuden- 
cie  !  with 
such  shame- 
lesse  faces 
to  abuse  so 


368 


I  s.  Bnoke. 


The  disc  over  ie 


worship- 
tuU  a  com- 
panie. 


*  The  con- 
federate 
spirit  was 
taught  that 
lesson  be- 
fore. 


For  so 
might  the 
confede- 
rate be 
found. 


for  him  to  speake.  Therefore  they  commanded  him  to  make  answer 
by  tokens  and  signes  to  certeine  things  they  would  demand  of  him. 
Now  was  there  a  hole  made  in  the  vawt,  through  the  which  he  might 
heare  and  understand  the  voice  of  the  conjuror.  And  then  had  he  in 
his  hand  a  litle  boord,  which  at  everie  question,  he  strake,  in  such 
sort  as  he  might  easilie  be  heard  beneath.  First  they  asked  him, 
whether  he  were  one  of  them  that  had  beene  buried  in  the  same 
place.  Afterwards  they  reckoning  manie  by  name,  which  had  beene 
buried  there  ;  at  the  last  also  they  name  the  Maiors  wife  :  and  there 
by  and  by  the  spirit  gave  a  signe  that  he  was  hir  soule.  He  was 
further  asked,  whether  he  were  damned  or  no  ;  and  if  he  were,  for 
what  cause,  for  what  desert,  or  fault  ;  whether  for  covetousnes,  or 
wanton  lust,  for  pride  or  want  of  charitie  j  or  whether  it  were  for 
316.  heresie,  or  for  the  sect  of  Luther\  newlie  sproong  up  :  also  what  he 
meant  by  that  noise  and  stirre  he  kept  there ;  whether  it  were  to  have 
the  bodie  now  buried  in  holie  ground  to  be  digged  up  againe,  and 
laid  in  some  other  place.  To  all  which  points  he  answered  by  signes, 
as  he  was  commanded,  by  the  which  he  affirmed  or  denied  anie  thing, 
according  as  he  strake  the  boord  twise  or  thrise  together.  And  when 
he  had  thus  given  them  to  understand,  that*  the  verie  cause  of  his 
damnation  was  Luthers  heresie,  and  that  the  bodie  must  needs  be 
digged  up  againe  :  the  moonks  requested  the  citizens,  whose  presence 
they  had  used  or  rather  abused,  that  they  would  beare  witnesse  of 
those  things  which  they  had  seene  with  their  eies  ;  and  that  they 
would  subscribe  to  such  things  as  were  doone  a  few  days  before.  The 
citizens  taking  good  advise  on  the  matter,  least  they  should  offend  the 
Maior,  or  bring  themselves  in  trouble,  refused  so  to  doo.  But  the 
moonks  notwithstanding  take  from  thence  the  sweete  bread,  which 
they  called  the  host  and  bodie  of  our  Lord,  with  all  the  relikes  of 
saintes,  and  carrie  them  to  another  place,  and  there  saie  their  masse. 
4^y.  The  bishops  substi/tute  judge  (whome  they  called  Officiall)  under- 
standing that  matter,  commeth  thither,  accompanied  with  certeine 
honest  men,  to  the  intent  he  might  knowe  the  whole  circumstance 
more  exactlie  :  and  therefore  he  commandeth  them  to  make  conjura- 
tion in  his  presence  ;  and  also  he  requireth  certeine  to  be  chosen  to 
go  up  into  the  top  of  the  vawt,  and  there  to  see  whether  any  ghost 
appeered  or  not.  Stephanas  Aterbatensis  stiffelie  denied  that  to  be 
lawfull,  and  marvellouslie  persuading  the  contrarie,  affirmed  that  the 
spirit  in  no  wise  ought  to  be  troubled.  And  albeit  the  Official  urged 
them  verie  much,  that  there  might  be  some  conjuring  of  the  spirit  ; 
yet  could  he  nothing  prevaile. 

Whilest  these  things  were  dooing,the  Maior,  when  he  had  shewed  the 
other  Justices  of  the  citie,  what  he  would  have  them  to  doo,  tooke  his 


of  Witchcraft. 


Chap.  23. 


3^9 


journie  to  the  king,  and  opened  the  whole  matter  unto  him.  And 
bicause  the  moonks  refused  judgement  upon  plea  of  their  owne  lawes 
and  liberties,  the  king  choosing  out  certeine  of  the  aldermen  oi  Paris, 
giveth  them  absolute  and  full  authoritie  to  make  inquirie  of  the 
matter.  The  like  dooth  the  Chancelor  maister  Anthojtius  Pratensis 
cardinall  and  legat  for  the  pope  throughout  France.  Therefore,  when 
they  had  no  exception  to  alledge,  they  were  conveied  unto  Paris,  and 
there  constrained  to  make  their  answer.  But  yet  could  nothing  be 
wroong  out  of  them  by  confession,  whereupon  they  were  put  apart 
into  divers  prisons  :  the  novice  being  kept  in  the  house  of  maister 
Fumanus,  one  of  the  aldermen,  was  oftentimes  examined,  and  earn- 
estlie  requested  to  utter  the  truth,  but  would  notwithstanding  confesse 
nothing  ;  bicause  he  feared  that  the  moonks  would  afterwards  put  him 
to  death  for  staining  their  order,  and  putting  it  to  open  shame.  But 
when  the  judges  had  made  him  sure  promise  that  he  should  escape 
punishment,  and  that  he  should  never  come  into  their  handling,  he 
opened  unto  them  the  whole  matter  as  it  was  doone :  and  being 
brought  before  his  fellowes,  avouched  the  same  to  their  faces.  The 
moonks,  albeit  they  were  convicted,  and  by  these  meanes  almost 
taken  tarde*  with  the  deed  doing  ;  yet  did  they  refuse  the  judges, 
bragging  and  vaunting  themselves  on  their  priviledges,  but  all  in 
vaine.  For  sentence  passed  upon  them,  and  they  were/  condemned 
to  be  carried  backe  againe  to  Orleatice,  and  there  to  be  cast  in  prison, 
and  so  should  finallie  be/  brought  foorth  into  the  cheefe  church  of  the 
citie  openlie,  and  from  thence  to  the  place  of  execution,  where  they 
should  make  open  confession  of  their  trespasses. 

Surelie  this  was  most  common  among  moonks   and  friers,   who 

mainteined  their  religion,  their  lust,  their  liberties,  their  pompe,  their 

wealth,  their  estimation  and  knaverie  by  such  cousening  practises. 

Now  I  will  shew  you  more  speciall  orders  of  popish  conjurations,  that 

are  so  shameleslie  admitted  into  the  church  of  Rome,  that  they  are 

not  onelie  suffered,  but  commanded  to  be  used,  not  by  night  secretlie, 

but  by  dale   impudentlie.      And   these  forsooth    concerne  the 

curing  of  bewitched  persons,  and  such  as  are  possessed  ;  to 

wit,  such  as  have  a  divell  put  into  them  by  witches 

inchantments.     And  herewithall  I  will  set 

downe  certeine  rules  delivered  unto 

us  by  such  popish  doctors, 

as  are  of  greatest 

reputation. 


An  obsti- 
nate and 
wilfull  per- 
sistingin 
the  deni- 
eng  or  not 
confessing 
of  a  fault 
committed. 


[»  =  tarred] 

317. 

438- 


A  parecua- 
sis  or  tran- 
sition of  the 
author  to 
matter  fur- 
ther purpo- 
sed. 


3B 


70 


15    Booke. 


The  discove7'ie 


The    xxiiii.    Chapter. 

Whx)  juay  be  conjurors  in  the  Romish  church  besides  priests,  a 
ridiculous  definiiion  of  superstition,  what  words  are  to  be  used 
and  not  used  in  exorcismes,  rebaptisme  allowed,  it  is  lawfull  to 
conjure  any  thing,  differences  betweene  holie  water  and  conju- 
ration. 


In  4  dtst. 
23.  sefJt. 


439- 


Et  glos  super 
illo  ad  coll.  2. 


[*  ^;V] 


Mendaces 
debent  esse 
memores, 
multo  magis 
asttiti  exor- 
cisia.  318. 


HOMAS  AQUINAS  saith,  that  anie  bodie,  though  he  be 
of  an  inferior  or  superior  order,  yea  though  of  none  order 
at  all  (and  as  Guliebnus  Durandus  glossator  Raitnundi 
affirmeth,  a  woman  so  she  blesse  not  the  girdle  or  the 
garment,  but  the  person  of  the  bewitched)  hath  power  to  exercise  the 
order  of  an  exorcist  or  conjuror,  even  as  well  as  any  preest  may  saie 
masse  in  a  house  unconsecrated.  But  that  is  (saith  M.  Mai.)  rather 
through  the  goodnesse  and  licence  of  the  pope,  than  through  the 
grace  of  the  sacrament.  Naie,  there  are  examples  set  downe,  where 
some  being  bewitched  were  cured  (as  AI.  Mai.  taketh  it)  without  any 
conjuration  at  all.  Marrie  there  were  certeine  Pater  nosters,  Aves,  and 
Credos]  said,  and  crosses  made,  but  they  are  charmes,  they  saie, 
and  no  conjurations.  For  they  saie  that  such  charmes  are  lawfull, 
bicause  there  is  no  superstition  in  them,  &c. 

And  it  is  woorth  my  labour,  to  shew  you  how  papists  define 
superstition,  and  how  they  expound  the  definition  thereof.  Supersti- 
tion (saie  they)  is  a  religion  observed  beyond  measure,  a  religion 
practised  with  evill  and  unperfect  circumstances.  Also,  whatsoever 
usurpeth  the  name  of  religion,  through  humane  tradition,  without  the 
popes  authoritie,  is  superstitious  :  as  to  adde  or  joine  anie  hymnes 
to  the  masse,  to  interrupt  anie  diriges,  to  to*  abridge  anie  part  of 
the  creed  in  the  singing  thereof,  or  to  sing  when  the  organs  go, 
and  not  when  the  quier  singeth,  not  to  have  one  tohelpe  the  priest  to 
masse  :  and  such  like,  &c. 

These  popish  exorcists  doo  manie  times  forget  their  owne  rules. 
For  they  should  not  directlie  in  their  conjurations  call  upon  the  divell 
(as  they  doo)  with  intreatie,  but  with  authoritie  and  commandement. 
Nei/ther  should  they  have  in  their  charmes  and  conjurations  anie  un- 
knowne  names.  Neither  should  there  be  (as  alwaies  there  is)  anie 
falshood  conteined  in  the  matter  of  the  charme  of  conjuration, 
as  (saie  they)  old  women  have  in  theirs,  when  they  saie  ;  The 
blessed  virgine  passed  over  Jordan,  and  then  S.  Steven  met  hir, 
and  asked  hir,  &c.  Neither  should  they  have  anie  other  vaine 
characters,  but  the  crosse  (for  those  are  the  words:)  and  manie  other 


of  Witchcraft. 


Chap.  24. 


ZT^ 


such  cautions  have  they,  which  they  observe  not,  for  they  have  made 
it  lavvfull  elsewhere. 

But  Thomas  their  cheefe  piller  prooveth  their  conjuring  and  charmes 
lawfull  by  S.  Marke,  who  saith  ;  Signa  eos  qtti  crediderunt  ;  And, 
Iti  nomine  meo  dcemonia  ejicient,  &^c :  whereby  he  also  prooveth  that 
they  maie  conjure  serpents.  And  there  he  taketh  paines  to  proove, 
that  the  words  of  God  are  of  as  great  holinesse  as  relikes  of  saints, 
whereas  (in  such  respect  as  they  meane)  they  are  both  alike,  and  in- 
deed nothing  woorth.  And  I  can  tell  them  further,  that  so  they  maie 
be  carried,  as  either  of  them  maie  doo  a  man  much  harme  either  in 
bodie  or  soule. 

But  they  proove  this  by  S.  Angusthie,  saieng  ;  Non  est  minus 
verbum  Dei,  quam  corpus  Christi :  whereupon  they  conclude  thus  ; 
By  all  mens  opinions  it  is  lawfull  to  carrie  about  reverentlie  the  relikes 
of  saints ;  Ergo  it  is  lawfull  against  evill  spirits,  to  in/vocate  the  name 
of  God  everie  waie  ;  by  the  Pater  noster,  the  Ave,  the  nativitie,  the 
passion,  the  five  wounds,  the  title  triumphant,  by  the  seven  words 
spoken  on  the  crosse,  by  the  nailes,  &c  :  and  there  maie  be  hope 
reposed  in  them.  Yea,  they  sale  it  is  lawfull  to  conjure  all  things, 
bicause  the  divell  maie  have  power  in  all  things.  And  first,  alwaies 
the  person  or  thing,  wherein  the  divell  is,  must  be  exorcised,  and  then 
the  divell  must  be  conjured.  Also  they  affirme,  that  it  is  as  expedient 
to  consecrate  and  conjure  porrage  and  meate,  as  water  and  salt,  or 
such  like  things. 

The  right  order  of  exorcisme  in  rebaptisme  of  a  person  possessed 
or  bewitched,  requireth  that  exsufflation  and  abrenunciation  be  doone 
toward  the  west.  Item,  there  must  be  erection  of  hands,  confession, 
profession,  oration,  benediction,  imposition  of  hands,  denudation  and 
unction,  with  holie  oile  after  baptisme,  communion,  and  induition  of 
the  surplis.  But  they  sale  that  this  needeth  not,  where  the  bewitched 
is  exorcised  :  but  that  the  bewitched  be  first  confessed,  and  then  to 
hold  a  candle  in  his  hand,  and  in  steed  of  a  surplise  to  tie  about  his 
bare  bodie  a  holie  candle  of  the  length  of  Christ,  or  of  the  crosse 
whereupon  he  died,  which  for  monie  maie  be  had  at  Rome.  Ergo 
(saith  M.  Mai.)  this  maie  be  said  ;  I  conjure  thee  Peter  or  Barbara 
being  sicke,  but  regenerate  in  the  holie  water  of  baptisme,  by  the  living 
God,  by  the  true  God,  by  the  holie  God,  by  the  God  which  redeemed 
thee  with  his  pretious  bloud,  that  thou  maiest  be  made  a  conjured 
man,  that  everie  fantasie  and  wickednesse  of  diabolicall  deceipt  doo 
avoid  and  depart  from  thee,  and  that  everie  uncleane  spirit  be  conjured 
through  him  that  shall  come  to  judge  the  quicke  and  the  dead,  and 
the  world  by  fier.  Amen  :  Oremus,  &c.  And  this  conjuration,  with 
Oremus,  and  a  praier,  must  be  thrise  repeated,  and  at  the  end  alwaies 


Tho,  Aquin. 
super.  Marc, 
ultim. 
Mark,  16,  17 


A  trimrae 
consequent 


440. 


Mai.  male/, 
par.  2.  qiice.  2 


Rites,  cere- 
monies, and 
relikes  of 
exorcisme 
in  rebapti- 
sing  of  the 
possessed  or 
bewitched. 


372 


15-  Booke. 


The  discoverie 


319. 


Memoran- 
dum that 
this  is  for 
one  bewit- 
ched. 


441. 


Note  the 
proviso. 


Tho.  Aquin. 
supr.  dist.  6. 


must  be  said  ;  Ergo  7naledicte  diabole  recognosce  sententiam  tuam, 
&^c.  And  this  order  must  alwaies  be/  followed.  And  finallie,  there 
must  be  diligent  search  made,  in  everie  corner,  and  under  everie 
coverlet  and  pallet,  and  under  everie  threshhold  of  the  doores,  for 
instruments  of  witchcraft.  And  if  anie  be  found,  they  must  streight- 
waie  be  throwne  into  the  fier.  Also  they  must  change  all  their  bed- 
ding, their  clothing,  and  their  habitation.  And  if  nothing  be  found, 
the  partie  that  is  to  be  exorcised  or  conjured,  must  come  to  the  church 
rath  in  the  morning  :  and  the  holier  the  dale  is,  the/  better,  speciallie 
our  Ladie  daie.  And  the  preest,  if  he  be  shriven  himselfe  and  in 
perfect  state,  shall  doo  the  better  therein.  And  let  him  that  is  ex- 
orcised hold  a  holie  candle  in  his  hand,  &c.  Alwaies  provided,  that 
the  holie  water  be  throwne  upon  him,  and  a  stoale  put  about  his  necke, 
with  Deus  in  adjutorinm^  and  the  Letanie,  with  invocation  of  saints. 
And  this  order  maie  continue  thrise  a  weeke,  so  as  (sale  they)  through 
multiplication  of  intercessors,  or  rather  intercessions,  grace  maie  be 
obteined,  and  favor  procured. 

There  is  also  some  question  in  the  Romish  church,  whether  the 
sacrament  of  the  altar  is  to  be  received  before  or  after  the  exorcisme. 
Item  in  shrift,  the  confessor  must  learne  whether  the  partie  be  not 
excommunicate,  and  so  for  want  of  absolution,  endure  this  vexation. 
Thomas  sheweth  the  difference  betwixt  holie  water  and  conjuration, 
saieng  that  holie  water  driveth  the  divell  awaie  from  the  externall  and 
outward  parts  ;  but  conjurations  from  the  internall  and  inward 
parts ;  and  therefore  unto  the  bewitched  partie  both  are  to  be 
applied. 


The    XXV,    Chapter, 


442. 


The  seven  reasons  why  some  are  not  rid  of  the  divell  with  all 
their  popish  conjurations,  why  there  were  no  conjurors  in  the 
primitive  church,  and  why  the  divell  is  not  so  soone  cast  out  of 
the  bewitched  as  of  the  possessed. 

HE  reason  why  some  are  not  remedied  for  all  their  con- 
jurations, the  papists  say  is  for  seven  causes.  First,  for 
that  the  faith  of  the  slanders  by  is  naught ;  secondlie,  for 
that  theirs  that  present  the  partie  is  no  better  ;  thirdlie, 
bicause  of  the  sinnes  of  the  bewitched  ;  fourthlie,  for  the  neglecting 
of  meete  remedies  ;  fiftlie,  for  the  reverence  of  vertues  going  out  into 
others  ;  sixtlie,  for  the  purgation  ;  seventhlie,  for  the  merit  of  the 
partie  bewitched.  And  lo,  the  first  foure  are  proved  by  Matthew  the 
7.  and  Marke  the  4./  when  one  presented  his  Sonne,  and  the  multitude 


of  Witchcraft.  chap.  i6.  ^ili 

wanted  faith,  &  the  father  said,  Lord  help  mine  incredulitie  or  un- 
beleefe.     Wherupon  was  said,  Oh  faithlesse  and  perverse  generation,    Proper 

,     „   .  ,  .  ,  ^       «      1        ,  1  1  •  proofes  of 

how  long  shall  I  be  with  you  r     And  where  these  words  are  written  ;   the  former 

And  Jesus  rebuked  him,  &c.    That  is  to  saie,  saie  they,  the  possessed   ^^^|"  ''^^' 

or  bewitched  for  his  sinnes.     For  by  the  neglect  of  due  remedies  it 

appeereth,  that  there  were  not  with  Christ  good  and  perfect  men  :  for 

the  pillars  of  the  faith  ;   to  wit,  Peter,  James,  and  John  were  absent. 

Neither  was  there  fasting  and  praier,  without  the  which  that  kind  of 

divels  could  not  be  cast  out.     For  the  fourth  point  ;  to  wit,  the  fault 

of  the  exorcist  in  faith  maie  ap/peare;  for  that  afterwards  the  disciples   320. 

asked  the  cause  of  their  impotencie  therin.     And  Jesus  answered,  it 

was  for  their  incredulitie  ;    saieng  that  if  they  had  as  much  faith  as  a 

graine  of  mustard  seed,  they  should  move  mountaines,  &c.     The  fift 

is  prooved  by  Vitas  patrum,  the  lives  of  the  fathers,  where  it  appeereth 

•that   S.  Anthonie  could  not  doo  that  cure,  when  his  scholar  Paule 

could  doo  it,  and  did  it.     For  the  proofe  of  the  sixt  excuse  it  is  said, 

that  though  the  fault  be  taken  awaie  therby  ;  yet  it  followeth  not 

that  alwaies  the  punishment  is  released.      Last  of  all   it    is   said, 

that  it  is  possible  that  the  divell  was  not  conjured  out  of  the  partie 

before  baptisme  by  the  exorcist,  or  the  midwife  hath  not  baptised  him 

well,  but  omitted  some  part  of  the  sacrament.     If  any  object  that   Why  there 

there  were  no  exorcists  in  the  primitive  church,  it  is  answered,  that   conjurors 

the  church  cannot  now  erre.     And  saint  Gregorie  would  never  have   '?  >'*  P"mi- 

^  tive  church 

instituted  it  in  vaine.  And  it  is  a  generall  rule,  that  who  or  whatso-  with  other 
ever  is  newlie  exorcised,  must  be  rebaptised  :  as  also  such  as  walke  poinls. 
or  talke  in  their  sleepe  ;  for  (saie  they)  call  them  by  their  names,  and 
presentlie  they  wake,  or  fall  if  they  clime  :  whereby  it  is  gathered, 
that  they  are  not  trulie  named  in  baptisme.  Item  they  saie,  it  is 
somewhat  more  difficult  to  conjure  the  divell  out  of  one  bewitched, 
than  out  of  one  possessed  :  bicause  in  the  bewitched,  he  is  double ; 
in  the  other  single.  They  have  a  hundred  such  beggerlie,  foolish,  and 
frivolous  notes  in  this  behalfe./ 


The    xxvi.    Chapter.  443, 

Other  grosse  absurdities  oj  witchmongers  in  this  matter  of 
conjurations. 

fURELIE  I  cannot  see  what  difference  or  distinction  the 
witchmongers  doo  put  betweene  the  knowledge  and  power 
of  God  and  the  divell  ;  but  that  they  think,  if  they  praie, 

or  rather  talke  to  God,  till  their  hearts  ake,  he  never 

heareth  them  ;  but  that  the  divell  dooth   knowe  everie  thought  and 


374 


15.  Booke. 


The  discoverie 


A  conjuror 
then  belike 
must  not  be 
timerous  or 
fearefull. 


Where  a 
witch  cu- 
reth  by  in- 
cantation, 
and  the 
conjuror 
by  conju- 
ration. 


imagination  of  their  minds,  and  both  can  and  also  will  doo  any  thing 
for  them.     For  if  anie  that  meaneth  good  faith  with  the  divell  read 
certeine  conjurations,  he  commeth  up  (they  saie)  at  a  trice.     Marrie 
if  another  that  hath  none  intent  to  raise  him,  read  or  pronounce  the 
words,  he  will  not  stirre.     And  yet  J.  Bodin  confesseth,  that  he  is 
afraid  to  read  such   conjurations,  as  John   Wierus    reciteth  ;    least 
(belike)  the  divell  would  come  up,  and  scratch  him  with  his  fowle 
long  nailes.     In  which  sort  I  woonder  that  the  divell  dealeth  with 
none  other,  than  witches  and  conjurors.     I  for  my  part  have  read  a 
number  of  their   conjurations,  but    never  could  see  anie  divels  of 
theirs,  except  it  were  in  a  plaie.     But  the  divell  (belike)  knoweth  my 
mind ;  to  wit,  that  I  would  be  loth  to  come  within  the  compasse  of 
his  clawes.     But  lo  what  reason  such  people  have.     Bodin,  Bartholo- 
meus  Spineus,  Sprenger,  and  Inslitor,  &c  :  doo  constantlie  afifirme, 
that  witches  are  to  be  punished  with  more  extremitie  than  conjurors ; 
and  sometimes  with  death,  when  the  other  are  to  be  pardoned  doing 
the  same  offense  :  bicause  (say  they)  the  witches  make  a  league  with 
321.   the  divell,  &/  so  doo  not  conjurors.    Now  if  conjurors  make  no  league 
by  their  owne  confession,  and  divels  indeed  know  not  our  cogitations 
(as  I   have  sufficientlie  prooved)  then  would  I  weet  of  our  witch- 
mongers  the  reason,   (if   I    read  the  conjuration  and  performe  the 
ceremonie)  why  the  divell  will  not  come  at  my  call .-'     But  oh  absurd 
credulitie  !     Even    in  this  point  manie  wise  &  learned  men  have 
444-   beene  &  are  abused  :/    wheras,  if  they  would  make  experience,  or 
dulie  expend  the  cause,  they  might  be  soone  resolved;  specially  when 
the  whole  art  and  circumstance  is  so  contrarie  to  Gods  word,  as  it 
must  be  false,  if  the  other  be  true.     So  as  you  may  understand,  that 
the  papists  do  not  onlie  by  their  doctrine,  in  bookes  &  sermons  teach 
&  publish  conjurations,  &  the  order  thereof,  whereby  they  may  induce 
men    to   bestowe,    or  rather   cast   awaie  their   monie   upon   masses 
and  suffrages  for  their  soules  ;    but  they  make  it  also  a  par- 
cell  of  their  sacrament  of  orders  (of  the  which  number 
a  conjuror    is    one)    and   insert  manie  formes   of 
conjurations  into  their  divine  service,  and 
not  onelie  into  their  pontificals,  but 
into  their  masse  bookes  ; 
yea   into   the    verie 
canon  of  the 
masse. 


of  Witchcraft. 


Chap.  J7. 


375 


The    xxvii.    Chapter. 

Certaine  conjurations  taken  out  of  the  pontificall  and  out  of 
the  missall. 

UT  see  yet  a  little  more  of  popish  conjurations,  and  con- 
ferre  them  with  the  other.  In  the  *pontificaIl  you  shall 
find  this  conjuration,  which  the  other  conjurors  use  as 
solemnelie  as  they  :  I  conjure  thee  thou  creature  of  water 
in  the  name  of  the  fa>J<ther,  of  the  so^finne,  and  of  the  Holie>t<ghost, 
that  thou  drive  awaie  the  divell  from  the  bounds  of  the  just,  that  he 
remaine  not  in  the  darke  corners  of  this  church  and  altar.  -:;:-  You 
shall  find  in  the  same  title,  these  words  following,  to  be  used  at  the 
hallowing  of  churches.  There  must  a  crosse  of  ashes  be  made  upon 
the  pavement,  from  one  end  of  the  church  to  the  other,  one  handfull 
broad  :  and  one  of  the  priests  must  write  on  the  one  side  thereof  the 
Greeke  alphabet,  and  on  the  otherside  the  Latin  alphabet.  Durartdus  Durand.  de 
yeeldeth  this  reason  thereof;  to  wit.  It  representeth  the  union  in  faith  ^dicationeUb. 
of  the  Jevves  and  Gentiles.  And  yet  well  agreeing  to  himselfe  he  '•/'"'•  >2- 
saith  even  there,  that  the  crosse  reaching  from  the  one  end  to  the 
other,  signifieth  that  the  people,  which  were  in  the  head,  shalbe  made 
the  taile./ 


*  Tit.  de  tc- 
clesiie  didi- 
catione. 


Ibidem,  fol. 
108. 


^  A  conjuration  w^'itten  in  the  jnasse  booke.  Fol. 


445- 


I  Conjure  thee  O  creature  of  salt  by  God,  by  the  God  ^  that  liveth,   in  Missalt. 
by  the  true  »-p  God,  by  the  holie  *i*  God,  which  by  Elizceus  the       ' '' 
prophet  commanded,  that  thou  shouldest  be  throwne  into  the  water.   The  maner 
that  it  thereby  might  be  made  whole  and  sound,  that  thou  salt  [here  ring°saU. 
let  the  preest  looke  upon  the  salt]  maist  be  conjured  for  the  health  of 
all  beleevers,  and  that  thou/  be  to  all  that  take  thee,  health  both  of  322. 
bodie  and  soule  ;  and  let  all  phantasies  and  wickednesse,  or  diaboli- 
cal] craft  or  deceipt,  depart  from  the  place  whereon  it  is  sprinkled  ; 
as   also  everie  uncleane  spirit,  being  conjured  by  him  that  judgeth 
both  the  quicke  and  the  dead  by  fier.    Resp  :  Amen.     Then  followeth 
a  praier  to  be  said,  without  Dominus  vobiscum ;  but  yet  with  Oremus; 
as  followeth  : 


A 


^  Oremus. 

Lmightie  and  everlasting  God,  we  humblie  desire  thy  clemency   a  praier  to 
[here  let  the  preest  looke  upon  the  salt]  that  thou  wouldest   to^th^e^for- 


vouchsafe,  through  thy  pietie,  to  bl^^esse  and  sanc4*tifie  this  creature 


mer  exor- 
cisme. 


Z7^ 


15.  Booke. 


The  discoverie 


of  salt,  which  thou  hast  given  for  the  use  of  mankind,  that  it  may  be 
to  all  that  receive  it,  health  of  mind  and  bodie  ;  so  as  whatsoever 
shall  be  touched  thereby,  or  sprinkled  therewith,  may  be  void  of  all 
uncleannesse,  and  all  resistance  of  spirituall  iniquitie,  through  our 
Lord,  Amen. 

What  can  be  made  but  a  conjuration  of  these  words  also,  which 
are  written  in  the  canon,  or  rather  in  the  saccaring  of  masse  ?  This 
holie  commixtion  of  the  bodie  and  bloud  of  our  Lord  Jesus  Christ, 
let  it  be  made  to  me,  and  to  all  the  receivers  thereof,  health  of  mind 
and  bodie,  and  a  wholesome  preparative  for  the  deserving  and  re- 
ceiving of  everlasting  life,  through  our  Lord  Jesus,  Amen./ 


446. 


The    xxviii.    Chapter. 


[*  ?  son.  ^j 
A  conju- 
ration of 
frankin- 
cense set 
foorth  in 
forme. 


[t  read  incense, 
Tobit,  viii.  2,3.] 


That  popish  priests  leave  nothing  unconjured,  a  ferine  of 
exorcisme  for  incense. 

||LTHOUGH  the  papists  have  mania  conjurations,  so  as 

neither  water,  nor  fier,  nor  bread,  nor  wine,  nor  wax,  nor 

tallowe,  nor  church,  nor  churchyard,  nor  altar,  nor  altar 

cloath,  nor  ashes,  nor  coles,  nor  belles,  nor  bell  ropes, 

nor  copes,  nor  vestments,  nor  oile,  nor  salt,  nor  candle,  nor  candle- 

sticke,  nor  beds,  nor   bedstaves,  &c  ;    are   without   their  forme  of 

conjuration  :  yet  I  will  for  brevitie  let  all  passe,  and  end  here  with 

incense,  which  they  doo  conjure  in  this  sort  ►{<  .*   I  conjure  thee  most 

filthy  and  horrible  spirit,  and  everie  vision  of  our  enimie,  &c  :  that 

thou  go  and  depart  from  out  of  this  creature  of  frankincense,  with 

all  thy  deceipt  and  wickednes,  that  this  creature  may  be  sanctified, 

and  in  the  name  of  our  Lord  "^  Jesus  ^  Christ  ^  that  all  they  that 

taste,  touch,  or  smell  the  same,  may  receive  the  virtue  and  assistance 

of  the  Holie-ghost  ;  so  as  wheresoever  this   incense  or  frankincense 

shall  remaine,  that  there  thou  in  no  wise  be  so  bold  as  to  approch  or 

once  presume  or  attempt  to  hurt  :  but  what  uncleane  spirit  so  ever 

thou  be,  that  thou  with  all  thy  craft  and  subtiltie  avoid  and  depart, 

being  conjured  by  the  name  of  God  the  father  almightie,  &c.     And 

that   wheresoever   the  fume   or  smoke  thereof  shall   come, 

everie  kind  and  sort  of  divels  may  be  driven  awaie,  and 

expelled  ;  as  they  were  at  the  increaset 

of  the  liver  of  fish,  which  the 

archangell  Raphaell 

made,  &c./ 


of  Witchcraft.  chap.  aq.  377 


The    xxix.    Chapter.  447.     323. 

The  rules  and  laiues  of  popish  Exorcists  and  other  conjurors  all 
one,  with  a  confutation  of  their  whole  power,  how  S.  Marline 
conjured  the  divell 


HE  papists  you  see,  have  their  certeine  generall  rules  and   Papists  and 

,  ,  .  -  .  ,  -  ,  conjurors 

lawes,  as  to  absteine  from  sinne,  and  to  fast,  as  also   cousening 
otherwise  to  be  cleane  from  all  pollusions,  &c  :  and  even   compeers. 
so  likewise  have  the  other   conjurors.     Some  will  saie 
that  papists  use  divine  service,  and  praiers  ;  even  so  doo  common 
conjurors  (as  you  see)  even  in  the  same  papisticall  forme,  no  whit 
swarving  from  theirs  in  faith  and  doctrine,  nor  yet  in  ungodlie  and 
unreasonable  kinds  of  petitions.     Me  thinks  it  may  be  a  sufficient 
argument,  to  overthrow  the  calling  up  and  miraculous  works  of  spirits, 
that  it  is  written  ;  God  onelie  knoweth  and  searcheth  the  harts,  and    i.Sam.  i6,  7. 
onelie  worketh  great  woonders.     The  which  argument  being  prose-    jere^^  17,  10! 
cuted  to  the  end,  can  never  be  answered  :  insomuch  as  that  divine    ^^\    '•'^'  ^i' 

.  .  Psal.      72,  18. 

power  is  required  m  that  action. 

And  if  it  be  said,  that  in  this  conjuration  we  speake  to  the  spirits, 
and  they  heare  us,  &  therefore  need  not  know  our  thoughts  and 
imaginations  :  I  first  aske  them  whether  king  Baell,  or  Amoinion, 
which  are  spirits  reigning  in  the  furthest  regions  of  the  east  (as  they 
saie)  may  heare  a  conjurors  voice,  which  calleth  for  them,  being  in 
the  extreamest  parts  of  the  west,  there  being  such  noises  interposed, 
where  perhaps  also  they  may  be  busie,  and  set  to  worke  on  the  like 
affaires.  Secondlie,  whether  those  spirits  be  of  the  same  power  that 
God  is,  who  is  everiewhere,  filling  all  places,  and  able  to  heare  all 
men  at  one  instant,  &c.  Thirdlie,  whence  commeth  the  force  of  such 
words  as  raise  the  dead,  and  command  divels.  If  sound  doo  it,  then 
may  it  be  doone  by  a  taber  and  a  pipe,  or  any  other  instrument  that 
hath  no  life.  If  the  voice  doo  it,  then  may  it  be  doone  by  any  beasts 
or  birds.  If  words,  then  a  parret  may  doo  it.  If  in  mans  words 
onhe,  where  is  the/  force,  in  the  first,  second,  or  third  syllable  1  If  448. 
in  syllables,  then  not  in  words.  If  in  imaginations,  then  the  divell 
knoweth  our  thoughts.     But  all  this  stuffe  is  vaine  and  fabulous. 

It  is  written  ;  All  the  generations  of  the  earth  were  healthfull,  and    Sap.  i.  14. 
there  is  no  poison  of  destruction   in  them.     Why  then  doo  they  con-    Cen.'^i'.  '' 
jure  holsome  creatures  ;  as  salt,  water,  &c  :  where  no  divels   are  .'' 
God  looked  upon  all  his  works,  and  sawe  they  were  all  good.     What   Act.  19. 
effect  (I  praie  you)  had  the  7.  sonnes  of  Sceva  ;  which  is  the  great 

3  c 


378 


15-  Booke. 


The  discoverie 


Mark  i6.  17 


324. 


•■  Isai.  43.  II. 
*•  verse.     13. 
cap.  44. 
verse.  7. 

verse.        25. 


Isai.  46.  10. 
cap.  47.  vers. 
12.  13,  &c. 
Luke.  II.  20. 
Matt.   12.  28. 
Acts,    S.     19. 

449- 


objection  of  witchmongers  .^  They  would  needs  take  upon  them  to 
conjure  divels  out  of  the  pos.sessed.  But  what  brought  they  to  passe? 
Yet  that  was  in  the  time,  whilest  God  suffered  miracles  commonlie  to 
be  wrought.     By  that  you  may  see  what  conjurors  can  doo. 

Where  is  such  a  promise  to  conjurors  or  witches,  as  is  made  in  the 
Gospell  to  the  faithfull.?  where  it  is  written  ;  In  my  name  they  shall 
cast/  out  divels,  speake  with  new  toongs  :  if  they  shall  drinke  any 
deadlie  thing,  it  shall  not  hurt  them  ;  they  shall  take  awaie  serpents, 
they  shall  laie  hands  on  the  sicke,  and  they  shall  recover.  According 
to  the  promise,  this  grant  of  miraculous  working  was  performed  in 
the  primitive  church,  for  the  confirmation  of  Christs  doctrine,  and 
the  establishing  of  the  Gospell. 

But  as  in  another  place  I  have  prooved,  the  gift  thereof  was  but 
for  a  time,  and  is  now  ceased ;  neither  was  it  ever  made  to  papist, 
witch,  or  conjuror.  They  take  upon  them  to  call  up  and  cast  out 
divels  ;  and  to  undoo  with  one  divell,  that  which  another  divell  hath 
doone.  If  one  divell  could  cast  out  another,  it  were  a  kingdome 
divided,  and  could  not  stand.  Which  argument  Christ  himselfe 
maketh  :  and  therfore  I  maie  the  more  boldlie  sale  even  with  Christ, 
that  they  have  no  such  power.  For  ^besides  him,  there  is  no  saviour, 
''  none  can  deliver  out  of  his  hand.  Who  but  hee  can  declare,  set  in 
order,  appoint,  and  tell  what  is  to  come.-'  He  destroieth  the  tokens 
of  soothsaiers,  and  maketh  the  conjecturers  fooles,  &c.  He  declareth 
things  to  come,  and  so  cannot  witches. 

There  is  no  helpe  in  inchanters  and  soothsaiers,  and  other  such 
vaine  sciences.  For  divels  are  cast  out  by  the  finger  of  God,  which 
Matthew  calleth  the  spirit  of  God,  which  is  the  mightie  power  of 
God,  and  not  by  the  vertue  of  the  bare  name  onelie,  being  spoken 
or  pronounced  :  for  then  might  everie  wicked  man/  doo  it.  And 
Simon  Magiis  needed  not  then  to  have  proffered  monie  to  have 
bought  the  power  to  doo  miracles  and  woonders  :  for  he  could 
speake  and  pronounce  the  name  of  God,  as  well  as  the  apostles.  In- 
deed they  maie  soone  throwe  out  all  the  divels  that  are  in  frankin- 
cense, and  such  like  creatures,  wherein  no  divels  are  :  but  neither 
they,  nor  all  their  holie  water  can  indeed  cure  a  man  possessed  with 
a  divell,  either  in  bodie  or  mind  ;  as  Christ  did.  Naie,  why  doo  they 
not  cast  out  the  divell  that  possesseth  their  owne  soules  ? 

Let  me  heare  anie  of  them'  all  speake  with  new  toongs,  let  them 
drinke  but  one  dramme  of  a  potion  which  I  will  prepare  for  them,  let 
them  cure  the  sicke  by  laieng  on  of  hands  (though  witches  take  it 
upon  them,  and  witchmongers  beleeve  it)  and  then  I  will  subscribe 
unto  them.  But  if  they,  which  repose  such  certeintie  in  the  actions 
of  witches  and  conjurors,  would  diligentlie  note  their  deceipt,  and 


of  Witchcraft. 


Chap.  30. 


379 


how  the  scope  whereat  they  shoote  is  monie  (I  meane  not  such 
witches  as  are  falsehe  accused,  but  such  as  take  upon  them  to  give 
answers,  &c  :  as  mother  Bttngie  did)  they  should  apparenthe  see  the 
cousenage.  For  they  are  abused,  as  are  manie  beholders  of  jugglers, 
which  suppose  they  doo  miraculouslie,  that  which  is  doone  by  slight 
and  subtiltie. 

But  in  this  matter  of  witchcrafts  and  conjurations,  if  men  would 
rather  trust  their  owne  eies,  than  old  wives  tales  and  lies,  I  dare 
undertake  this  matter  would  soone  be  at  a  perfect  point ;  as  being 
easier  to  be  perceived  than  juggling.  But  I  must  needs  confesse, 
that  it  is  no  great  marvell,  though  the  simple  be  abused  therein,  when 
such  lies  concerning  those  matters  are  mainteined  by  such  persons  of 
account,  and  thrust  into  their  divine  service.  As  for  example  :/  It  is 
written  that  S.  Maftine  thrust  his  fingers  into  ones  mouth  that  had  a 
divell  within  him,  and  used  to  bite  folke  ;  and  then  did  bid  him 
devoure  them  if  he  could.  And  bicause  the  divell  could  not  get  out 
at  his  mouth,  being  stopt  with  S.  Mariins  fingers,  he  was  faine  to 
run  out  at  his  fundament.     O  stinking  lie  !  / 


Monie  is 
the  marke 
whereat 
al  witches 
&  conju- 
rors doo 
aime. 


325. 

S.  Marlins 
cCjuration  ; 
In  dii'  saiicti 
ISlartini. 
hct.  I. 


The 


XXX. 


Chapter. 


T/iat  it  is  a  shame  for  papists  to  beleeve  other  conjurors  dooifigs, 
their  ozvne  being  of  so  title  force,  Hipocrates  his  opinion 
herein. 

ND  still  me  thinks  papists  (of  all  others)  which  indeed 
are  most  credulous,  and  doo  most  mainteine  the  force  of 
witches  charmes,  and  of  conjurors  cousenages,  should 
perceive  and  judge  conjurors  dooings  to  be  void  of  effect. 
For  when  they  see  their  owne  stuffe,  as  holie  water,  salt,  candles,  &c: 
conjured  by  their  holie  bishop  and  preests  ;  &  that  in  the  words  of 
consecration  or  conjuration  (for  so*  their  owne  doctors  terme  them) 
they  adjure  the  water,  &c  :  to  heale,  not  onelie  the  soules  infirmitie, 
but  also  everie  maladie,  hurt,  or  ach  of  the  bodie  ;  and  doo  also  com- 
mand the  candles,  with  the  force  of  all  their  authoritie  and  power, 
and  by  the  effect  of  all  their  holie  words,  not  to  consume  :  and  yet 
neither  soule  nor  bodie  anie  thing  recover,  nor  the  candles  last  one 
minute  the  longer  :  with  what  face  can  they  defend  the  others  mira- 
culous workes  ;  as  though  the  witches  and  conjurors  actions  were 
more  effectuall  than  their  owne .''  Hippocrates  being  but  a  heathen, 
and  not  having  the  perfect  knowledge  of  God,  could  see  and  perceive 


450. 


*  To  wit, 
Vince?it.  do- 
mini  ca  in  al- 
his:  in  acta, 
pasch.  sermo- 
ne.  15. 
Durand.  de 
exorcist. 


38o 


15   Booke. 


The  discoverie 


45J- 


their  cousenage  and  knaverie  well  enough,  who  saith  ;  They  which 
boast  so,  that  they  can  remoove  or  helpe  the  infections  of  diseases,  with 
sacrifices,  conjurations,  or  other  magicall  instruments  or  meanes,  are 
but  needie  fellowes,  wanting  living  ;  and  therefore  referre  their  words 
to  the  divell  :  bicause  they  would  seeme  to  know  somewhat  more 
than  the  common  people.  It  is  marvell  that  papists  doo  afifirme,  that 
their  holie  water,  crosses,  or  bugges  words  have  such  vertue  and 
violence,  as  to  drive  awaie  divels  :  so  as  they  dare  not  approch  to 
anie  place  or  person  besmeered  with  such  stuffe  ;  when  as  it  appeareth 
in  the  gospell,  that  the  divell  presumed  to  assault  and  tempt  Christ 
himselfe.  For  the  divell  indeed  most  ernestlie  busieth  him/selfe 
to  seduce  the  godlie  :  as  for  the  wicked,  he  maketh  reckoning  and 
just  accompt  of  them,  as  of  his  owne  alreadie.  But  let  us  go  forward 
in  our  refutation./ 


326. 


The    xxxi.    Chapter. 


[*  See  p.  7/7.] 


A  fowie  of- 
fense to 
backbite 
y«  absent, 
&  to  bee- 
lie  the 
dead. 


Acts.  19. 


[t  ?  Pomonce'\ 
Just.  lib.  16. 


How  conjurors  have  beguiled  witches,  what  bookes  they  carie 
about  to  procure  credit  to  their  art,  wicked  assertions  against 
Moses  and  Joseph. 

HUS  you  see  that  conjurors  are  no  small  fooles.  For 
whereas  witches  being  poore  and  needie,  go  from  doore 
to  doore  for  releefe,  have  they  never  so  manie  todes  or 
cats  at  home,  or  never  so  much  hogs  doong  and  charvill* 
about  them,  or  never  so  manie  charmes  in  store  :  these  conjurors  (I 
saie)  have  gotten  them  offices  in  the  church  of  Rome.,  wherby  they 
have  obteined  authoritie  &  great  estimation.  And  further,  to  adde 
credit  to  that  art,  these  conjurors  carrie  about  at  this  dale,  bookes 
intituled  under  the  names  of  Adain,  Abet,  Tobie,  &  Enoch  ;  which 
Enoch  they  repute  the  most  divine  fellow  in  such  matters.  They 
have  also  among  them  bookes  that  they  saie  Abraham,  Aaron  and 
Salomon  made.  Item  they  have  bookes  of  Zacharie,  Paule,  Honorius, 
Cyprian,  Jerome,  Jeremie,  Albert,  and  Thomas  :  also  of  the  angels, 
Riziel,  Razael,  and  Raphael;  and  these  doubtlesse  were  such  bookes 
as  were  said  to  have  beene  burnt  in  the  lesser  Asia.  And  for  their 
further  credit  they  boast,  that  they  must  be  and  are  skilfull  and  learned 
in  these  arts  ;  to  wit,  Ars  Abnadell,  ars  Notoria,  ars  Bulaphics,  ars 
Arthephii,  ars  Poinena,\  ars  Revelationis,  &^c.  Yea,  these  conjurors 
in  corners  sticke  not  (with  y//j//;/^)  to  report  and  affirme,  tha.t  Joseph, 
who  was  a  true  figure  of  Christ  that  delivered  and  redeemed  us,  was 


of  Witchcraft. 


Chap.  32. 


;8i 


learned  in  these  arts,  and  thereby  prophesied  and  expounded  dreames: 
and  that  those  arts  came  from  him  to  Moses,  and  finallie  from  Moses 
to  them  :  which  thing  both  Plitiie  and  Tacitus  affirme  of  Moses.  Also  PUn.  lib.  30. 
Sirabo  in  his  cosmographie  maketh  the  verie  like  blasphemous  strkb-lib.  16 
report.  And  likewise  Apollonuis,\  Molon,  Possidomics,  Lisiinachtts,  452. 
and  Appiaii  terme  Moses  both  a  magician  and  a  conjuror  :  whom 
Eusebitis  confuteth  with  manie  notable  arguments.  For  Moses 
differed  as  much  from  a  magician,  as  truth  from  falshood,  and  pietie 
from  vanitie  :  for  in  truth,  he  confounded  all  magicke,  and  made  the 
world  see,  and  the  cunningest  magicians  of  the  earth  confesse,  that 
their  owne  dooings  were  but  illusions,  and  that  his  miracles  were 
wrought  by  the  finger  of  God.  But  that  the  poore  old  witches  know- 
ledge reacheth  thus  farre  (as  Danceus  affirmeth  it  dooth)  is  untrue  : 
for  their  furthest  fetches  that  I  can  comprehend,  are  but  to  fetch  a 
pot  of  milke,  &c  :  from  their  neighbors  house,  halfe  a  mile  distant 
from  them./ 


Dan.  in  dia- 
log de  sorti- 
a  riis. 


The    xxxii.    Chapter. 


327. 


All  inagicall  arts  confided  by  an   argument  concertiing  Nero, 
what  Cornelius  Agrippa  and  Carolus  Callus  have  left  written 

thereof,  and prooved  by  experience. 

URELIE  Nero  prooved  all  these  magicall  arts  to  be 
vaine  and  fabulous  lies,  and  nothing  but  cousenage  and 
knaverie.  He  was  a  notable  prince,  having  gifts  of 
nature  enow  to  have  conceived  such  matters,  treasure 
enough  to  have  emploied  in  the  search  thereof,  he  made  no  conscience 
therein,  he  had  singular  conferences  thereabout  ;  he  offered,  and 
would  have  given  halfe  his  kingdome  to  have  learned  those  things, 
which  he  heard  might  be  wrought  by  magicians  ;  he  procured  all 
the  cunning  magicians  in  the  world  to  come  to  Rome,  he  searched 
for  bookes  also,  and  all  other  things  necessarie  for  a  magician  ;  and 
never  could  find  anie  thing  in  it,  but  cousenage  and  legierdemaine. 
At  length  he  met  with  one  Tiridates,  the  great  magician,  who  having 
with  him  all  his  companions,  and  fellowe  magicians,  witches,  con- 
jurors, and  couseners,  invited  Nero  to  certeine  magicall  bankets  and 
exercises.  Which  when  Nero  required  to  learne,/  he  (to  hide  his  _^rj. 
cousenage)  answered  that  he  would  not,  nor  could  not  teach  him, 
though  he  would  have  given  him  his  kingdome.  The  matter  of  his 
refusall  (I  saie)  was,  least  Nero  should  espie  the  cousening  devises 
thereof.     Which  when  Nero  conceived,  and  sawe  the  same,  and  all 


Tiridates 
the  great 
magician 
biddeth 
the  empe- 
ror Nero 
to  a  ban- 


;82 


IS.  Booke. 


The  discoverie 


Nero  made 
lawes  a- 
gainst  con- 
jurors and 
conjura- 
tions. 


C.  Agrip.  lib 

devanitat. 

scient. 


the  residue  of  that  art  to  be  vaine,  lieng  and  ridiculous,  having  onelie 
shadowes  of  truth,  and  that  their  arts  were  onehe  veneficall ;  he  pro- 
hibited the  same  utterlie,  and  made  good  and  strong  lawes  against 
the  use  and  the  practisers  thereof  :  as  Fliiiie  and  others  doo  report.  It 
is  marvell  that  anie  man  can  be  so  much  abused,  as  to  suppose  that 
sathan  may  be  commanded,  compelled,  or  tied  by  the  power  of  man  : 
as  though  the  divell  would  yeeld  to  man,  beyond  nature  ;  that  will 
not  yeeld  to  God  his  creator,  according  to  the  rules  of  nature.  And 
in  so  much  as  there  be  (as  they  confesse)  good  angels  as  well  as  bad ; 
I  would  know  whie  they  call  up  the  angels  of  hell,  and  not  calldowne 
the  angels  of  heaven.  But  this  they  answer  (as  Agrippa  saith.) 
Good  angels  (forsooth)  doo  hardlie  appeare,  and  the  other  are  readie 
at  hand.  Here  I  may  not  omit  to  tell  you  how  Cor.  Agrippa  be- 
wraieth,  detecteth,  and  defaceth  this  art  of  conjuration,  who  in  his 
youth  travelled  into  the  bottome  of  all  these  magicall  sciences,  and 
was  not  onelie  a  great  conjuror  and  practiser  thereof,  but  also  wrote 
cunninglie  De  occulta  philosopJiia.  Howbeit,  afterwards  in  his  wiser 
age,  he  recanteth  his  opinions,  and  lamenteth  his  follies  in  that  be- 
halfe,  and  discovereth  the  impietie  and  vanities  of  magicians,  and 
inchanters,  which  boast  they  can  doo  miracles  :  which  action  is  now 
ceased  (saith  he)  and  assigneth  them  a  place  \V\\!a.Jannes  ?in6.  Jambres, 
affirming  that  this  art  teacheth  nothing  but  vaine  toies  for  a  shew. 
Carolus  Callus  also  saith  ;  I  have  tried  oftentimes,  by  the  witches 
and  conjurors  themselves,  that  their  arts  (especiallie  those  which  doo 
328.  consist  of  charmes,  impossibilities,/  conjurations,  and  witchcrafts^ 
whereof  they  were  woont  to  boast)  to  be  meere  foolishnes,  doting  lies, 
and  dreames.  I  for  my  part  can  saie  as  much,  but  that  I  delight  not 
to  alledge  mine  owne  proofes  and  authorities  ;  for  that  mine  adver- 
saries will  saie  they  are  parciall,  and  not  indifferent./ 


454- 


The    xxxiii.    Chapter. 


Of  Salo»!ons  conjurations,  and  of  the  opinion  conceived  of  his 
cunning  and  practise  therein. 

|T  is  affirmed  by  sundrie  authors,  that  Salomon  was  the 
first  inventor  of  those  conjurations;  and  ihereoi  fosephus 
is  the  first  reporter,  who  in  his  fift  booke  De  fudceorum 
antiquitatibus,  cap.  22.  rehearseth  soberliethis  storie follow- 
ing ;  which  Polydore  Virgil.,  and  manie  other  repeat  verbatim,  in  this 
wise,  and  seeme  to  credit  the  fable,  whereof  there  is  skant  a  true  word. 


of  Witchcraft.  chap.  n- 


o"j 


Salomon  was  the  greatest  philosopher,  and  did  philosophic  about 
all  things,  and  had  the  full  and  perfect  knowlege  of  all  their  pro- 
prieties :  but  he  had  that  gift  given  from  above  to  him,  for  the  profit 
and  health  of  mankind  :  which  is  efifectuall  against  divels.     He  made 
also  inchantments,  wherewith    diseases  are  driven  awaie  ;  and  left 
diverse  maners  of  conjurations  written,  whereunto  the  divels  giving 
place  are  so  driven  awaie,  that  they  never  returne.     And  this  kind  of 
healing  is  very  common  among  my  countrimen  :  for  I  sawe  a  neigh- 
bour of  mine,  one  Eleazer,  that  in  the  presence  of  Vespasian  and  his    Probatum 
sonnes,  and  the  rest  of  the  souldiers,  cured  many  that  were  possessed    «/upona 
with  spirits.     The  maner  and  order  of  his  cure  was  this.     He  did    forewitnps: 
put  unto  the  nose  of  the  possessed  a  ring,  under  the  scale  wherof  was    ^''^°  "°  ''^' 
inclosed  a  kind  of  roote,  whose  verture  Salomon  declared,  and  the 
savour  thereof  drewe  the  divell  out  at  his  nose  ;  so  as  downe  fell  the 
man,  and  then  Eleazer  conjured  the  divell  to  depart,  &  to  return  no 
more  to  him.      In  the  meane  time  he  made  mention  of  Salomon, 
reciting  incantations  of  Salomons  owne  making.     And  then  Eleazer 
being  willing  to  shew  the  slanders  by  his  cunning,  and  the  wonderful! 
efificacie  of  his  art,  did  set  not  farre  from  thence,  a  pot  or  basen  full 
of  water,  &  commanded  the  divell  that  went  out  of  the  man,  that  by 
the  overthrowing  thereof,  he  would  give  a  signe  to  the  beholders,  that 
he  had  utterlie  forsaken  and  leaft  the  man./   Which  thing  being  doone,    4S5- 
none  there  doubted  how  great  Salomons  knowledge  and  wisedome 
was.    Wherin  a  jugling  knacke  was  produced,  to  confirme  a  cogging 
cast  of  knaverie  or  cousenage. 

Another  storie  of  Salomons  conjuration  I  find  cited  in  the  sixt 
lesson,  read  in  the  church  of  Rome  upon  S.  Margarets  daie,  far  more 
ridiculous  than  this.     Also  Peter  Lombard  rmSsi&r  of  the  sentences,    ...      ,., 

Lib.  4  dist.  14. 

and  Gratian  his  brother,  the  compiler  of  the  golden  decrees  ;  and    Dccret.  au- 
Di/randus  in  h.\s  Rationale  divinorum.,  doo  all  soberlie  affirme  Salomons   '^"I'^'ae'tx-' 
cunning  in  this  behalfe  ;  and  speciallie  this  tale  ;  to  wit,  that  Salomon   oms/. 
inclosed  certeine  thousand  di/vels  in  a  brasen  bowle,  and  left  it  in  a   329. 
deepe  hole  or  lake,  so  as  afterwards  the  Babylonians  found  it,  and 
supposing  there  had  beene  gold  or  silver  therein,  brake  it,  and  out  flew 
all  the  divels,  &c.    And  that  this  fable  is  of  credit,  you  shall  perceive, 
in  that  it  is  thought  woorthie  to  be  read  in  the  Romish  church  as  par- 
cell  of  their  divine  service.     Looke  in  the  lessons  of  S.  Margarets   ^_.^^  ^  ^^  g 
daie  the  virgine,  and  you  shall  find  these  words  verbatim  :  which  I 
the  rather  recite,  bicause  it  serveth  me  for  divers  turnes  ;  to  wit,  for 
Salomons  conjurations,  for  the  tale  of  the  brasen  vessell,  and  for  the 
popes  conjurations,  which  extended  both  to  faith  and  doctrine,  and  to 
shew  of  what  credit  their  religion  is,  that  so  shamefullie  is  stained 
with  lies  and  fables. 


384 


n.  Booke. 


TJic  discovei'ie 


Ltd.  ill  die 

sanctissimcT 
Marg.  vir.  5. 


Led.  6. 


456- 


Looke  in 
the  word 
lidoni, 
pag.  383. 


*  For  the 
preests  pro- 
fit, I  war- 
rant you. 

This  is  co- 
mon  (they 

saie)  when 
a  witch  or 
conjuror 
dieth. 


330. 


The    xxxiiii.    Chapter. 

Lessons  read  in  all  churches,  ivJiere  the  pope  hath  authorities 
on  S.  Margarets  dale,  tra?islated  into  English  word  for 
word. 

JOLIE  Margaret  required  of  GOD,  that  she  might  have 
a  conflict  face  to  face  with  hir  secret  enimie  the  divell  ; 
and  rising  from  praier,  she  sawe  a  terrible  dragon,  that 
would  have  devoured  hir,  but  she  made  the  signe  of  the 
crosse,  and  the  dragon  burst  in  the  middest. 

Afterwards,  she  sawe  another  man/  sitting  like  a  Niger,  having  his 
hands  bound  fast  to  his  knees,  she  taking  him  by  the  haire  of  the  head, 
threw  him  to  the  ground,  and  set  hir  foote  on  his  head  ;  and  hir 
praiers  being  made,  a  light  shined  from  heaven  into  the  prison  where 
she  was,  and  the  crosse  of  Christ  was  seene  in  heaven,  with  a  doove 
sitting  thereon,  who  said  ;  Blessed  art  thou  O  Margaret,  the  gates  of 
paradise  attend  thy  comming.  Then  she  giving  thanks  to  God,  said 
to  the  divell.  Declare  to  me  thy  name.  The  divell  said  ;  Take  awaie 
thy  foote  from  my  head,  that  I  may  be  able  to  speake,  and  tell  thee  : 
which  being  done,  the  divell  said,  I  am  Veltis,  one  of  them  whome 
Salomon  shut  in  the  brasen  vessell,  and  the  Babylotiians  comming, 
and  supposing  there  had  beene  gold  therein,  brake  the  vessell,  and 
then  we  flew  out  :  ever  since  lieng  in  wait  to  annoie  the  just.  But 
seeing  I  have  recited  a  part  of  hir  storie,  you  shall  also  have  the 
end  therof :  for  at  the  time  of  hir  execution  this  was  hir  praier 
following. 

Grant  therefore  O  father,  that  whosoever  writeth,  readeth,  or  heareth 
my  passion,  or  maketh  memoriall  of  me,  may  deserve  pardon  for  all  his 
sinnes  :  whosoever  calleth  on  me,  being  at  the  point  of  death,  deliver 
him  out  of  the  hands  of  his  adversaries.  And  I  also  require,  O  Lord, 
that  whosoever  shall  build  a  church  in  the  honor  of  me,  or  ministreth 
unto  me  anie  candles*  of  his  just  labour,  let  him  obteine  whatsoever 
he  asketh  for  his  health.  Deliver  all  women  in  travell  that  call  upon 
me,  from  the  danger  thereof. 

Hir  praier  ended,  there  were  manie  great  thunderclaps,  and  a  doove 
came  downe  from  heaven,  saieng  ;  Blessed  art  thou  O  Margaret  the 
spouse  of  Christ.  Such  things  as  thou  hast  asked,  are  granted  unto  thee; 
there/fore  come  thou  into  everlasting  rest,  &c.  Then  the  hangman 
(though  she  did  bid  him)  refused  to  cut  off  hir  head  :  to  whome  she 
said  ;  Except  thou  doo  it,  thou  canst  have  no  part  with  me,  and  then 
lo  he  did  it,  &c.     But  sithens  I  have  beene,  and  must  be  tedious,  I 


of  Witchcraft.  chap.  35.  385 

thought  good  to  refresh  my  reader  with  a  lamentable  storie,  depend- 
ing upon  the  matter  precedent,  reported  by  manie  grave  authors,  word 
for  word,  in  maner  and  forme  following.  / 

The    XXXV.    Chapter.  457- 

A  delicate  storie  of  a  Lombard.^  wJio  by  S.  Margarets  example 
would  needs  fight  with  a  reall  divell. 

HERE  was  (after  a  sermon  made,  wherein  this  storie  of 
S.   Margaret  was  recited,   for   in    such  stufife  consisted 
not  onelie    their  service,  but  also  their  sermons   in    the 
blind  time    of  poperie :)    there   was   (I  sale)   a   certeine 
yoong   man,   being  a  Lombard,  whose  simplicitie   was   such,  as  he 
had    no   respect    unto    the  commoditie   of  worldlie  things,  but  did 
altogither  affect    the  salvation  of  his  soule,  who  hearing  how  great 
S.  Margarets  triumph  was,  began   to   consider   with  himselfe,  how   Kakozdia. 
full    of  slights  the   divell   was.     And   among   other  things    thus  he 
said  ;  Oh  that  God  would  suffer,  that  the  divell  might  fight  with  me 
hand  to  hand  in  visible  forme  !  I   would  then  surelie  in  like  maner 
overthrow  him,  and  would  fight  with  him  till  I  had  the  victorie.     And 
therefore  about  the  twelfe  houre  he  went  out  of  the  towne,  and  finding 
a  convenient  place  where  to  praie,  secretlie  kneeling  on  his  knees,  he 
praied  among  other  things,  that  God  would  suffer  the  divell  to  appeare 
unto  him  in  visible    forme,    that    according   to    the  example  of  S. 
Margaret.,  he  might  overcome  him  in  battell.     And  as  he  was  in  the 
middest  of  his  praiers,  there  came  into  that  place  a  woman  with  a 
hooke  in  hir  hand,  to  gather  certeine  hearbs  which  grew  there,  who 
was  dumme  borne.     And  when  she  came  into  the  place,  and  saw  the    Mutuaii 
yoong  man  among  the  hearbs  on  his  knees,  she  was  afraid,  and  waxed    ^e°ne/ 
pale,  and  going  backe,  she  rored  in  such  sort,  as  hir  voice  could  not   of  sudden 
be  understood,  and  with  hir  head  and  fists  made  threatning  signes 
unto  him.     The  yoong  man  seeing  such  an  ilfavoured  fowle  queane, 
that  was  for  age  decrepit  and  full  of  wrinkles,  with  a  long  bodie, 
leane  of  face,  pale  of  colour,  with  ragged  cloathes,  crieng  verie  lowd, 
and  having  a  voice  not  understandable,  threatning  him    with    the 
hooke  which  she  carried  in  hir  hand,  he  thought  surelie   she  had 
beene  no  woman,  but  a  divell  appea/ring  unto  him  in  the  shape  of  a   4^S. 
woman,  and  thought   God  had  heard  his  praiers.     For  the  which 
causes  he  fell  upon  hir  lustilie,  and  at  length  threw  hir  downe  to  the 
ground,  saieng  ;  Art  thou  come  thou  curssed  divell,  art  thou  come  ? 
No  no,  thou  shalt  not  overthrow  me  in  visible  fight,  whomc  ihou 
hast  often  overcome  in  invisible  temptation. 

3D 


[86 


15.  Rooke. 


TJic  discovcrie 


S.  Vincent 
raiseth  the 
liead  wo- 
man to  life. 


S.  Vincent 
maketh  the 
dumbe  to 
speake. 


Dist.  8.  ex 
empl.  17. 
serm.  59. 
cap.  20. 


And  as  he  spake  these  words,  he  caught  hir  by  the  haire,  and  drew 
hir  about,  beating  hir  sometimes  with  his  hands,  sometimes  with  his 
hceles,  and  sometimes  with  the  hooke  so  long,  and  wounded  hir  so 
331.  sore,  that  he/  left  hir  a  dieng.  At  the  noise  whereof  manie  people 
came  running  unto  them,  and  seeing  what  was  doone,  they  appre- 
hended the  yoong  man,  and  thrust  him  into  a  vile  prison.  S.  Vincent 
by  vertue  of  his  holines  understanding  all  this  matter,  caused  the 
bodie  that  seemed  dead  to  be  brought  unto  him,  and  thereupon 
(according  to  his  maner)  he  laid  his  hand  upon  hir,  who  immediatlie 
revived,  and  he  called  one  of  his  chaplines  to  heare  hir  confession. 
But  they  that  were  present  said  to  the  man  of  God,  that  it  were 
altogether  in  vaine  so  to  doo,  for  that  she  had  beene  from  hir 
nativitie  dumbe,  and  could  neither  heare  nor  understand  the  priest, 
neither  could  in  words  confesse  hir  sinnes.  Notwithstanding,  S. 
Vincent  bad  the  priest  heare  hir  confession,  affirming  that  she  should 
verie  distinctlie  speake  all  things  unto  him.  And  therfore,  whatso- 
ever the  man  of  God  commanded,  the  priest  did  confidentlie 
accomplish  and  obeie  :  and  as  soone  as  the  priest  approched  unto 
hir,  to  heare  hir  confession,  she,  whome  all  Cathalonia  knew  to  be 
dumbe  borne,  spake,  and  confessed  hir  selfe,  pronouncing  everie 
word  as  distinctlie,  as  though  she  had  never  beene  dumbe.  After  hir 
confession  she  required  the  eucharist  and  extreame  unction  to  be 
ministred  unto  hir,  and  at  length  she  commended  hir  selfe  to  God  ; 
and  in  the  presence  of  all  that  came  to  see  that  miracle,  she  spake  as 
long  as  she  had  anie  breath  in  hir  bodie.  The  yoong  man  that  killed 
hir  being  saved  from  the  gallowes  by  S.  Vincents  meanes,  and  at  his 
intercession,  departed  home  into  Italie.  This  storie  last  rehearsed 
is  found  in  Specula  exeviploriim,  and  repeated  also  by  Robert 
Carocul :  bishop  of  Aquinas,  and  manie  others,  and  preached 
publikelie  in  the  church  of  Rome.\ 


459- 


The    xxxvi.    Chapter, 


The  storie  of  Saint  Margaret  prooved  to  be  both  ridiculous  and 
vnpious  in  everie  poitit. 

IRST,  that  the  storie  of  S.  Margaret  is  a  fable,  may  be 
prooved  by  the  incredible,  impossible,  foolish,  impious, 
and  blasphemous  matters  conteined  therein,  and  by  the 
ridiculous  circumstance  thereof.  Though  it  were  cruellie 
doone  of  hir  to  beat  the  divell,  when  his  hands  were  bound  ;  yet  it 
was  courteouslie  doone  of  hir,  to  pull  awaie  hir  foot  at  his  desire.    He 


of  Witchcraft. 


Chap.   37. 


187 


could  not  speake  so  long  as  she  troad  on  his  head,  and  yet  he  said  ; 
Tread  off,  that  I  may  tell  you  what  I  am.  She  sawe  the  heavens  open 
and  yet  she  was  in  a  close  prison.  But  hir  sight  was  verie  cleare 
that  could  see  a  little  dove  sitting  upon  a  crosse  so  farre  off.  For 
heaven  is  higher  than  the  sunne;  and  the  sunne,  when  it  is  neerest 
to  us,  is  3966000.  miles  from  us.  And  she  had  a  good  paire  of  eares, 
that  could  heare  a  dove  speake  so  farre  off.  And  she  had  good  lucke, 
that  S.  Peter,  who  (they  saie)  is  porter,  or  else  the  pope,  who  hath 
more  dooings  than  Peter,  had  such  leisure  as  to  staie  the  gates  so 
long/  for  hir.  Salomofi  provided  no  good  place,  neither  tooke  good 
order  with  his  brasen  bowle.  I  marvell  how  they  escaped  that  let  out 
the  divels.  It  is  marvell  also  they  melted  it  not  with  their  breath 
long  before  :  for  the  divels  carrie  hell  and  hell  fier  about  with  them 
alwaies  ;  in  so  much  as  (they  saie)  they  leave  ashes  evermore  where 
they  stand.  Surelie  she  made  in  hir  praier  an  unreasonable  request. 
But  the  date  of  hir  patent  is  out  :  for  I  beleeve  that  whosoever  at  this 
dale  shall  burne  a  poundof  good  candle  before  hir,  shall  be  never  the 
better,  but  three  pence  the  worsse.  But  now  we  may  find  in  S.  Mar- 
garets life,  who  it  is  that  is  Christes  wife  :  whereby  we  are  so  inuch 
wiser  than  we  were  before.  But  looke  in  the  life  of  S.  Katharine, 
in  the  golden  legend,  and  you  shall  find  that  he  was  also  married 
to  S.  Katharine,  and  that  our  ladie  made  the  marriage,  &c.  An 
excellent  authontie  for/bigamie.  Here  I  will  also  cite  other  of  their 
notable  stories,  or  miracles  of  authoritie,  and  so  leave  shaming  of 
them,  or  rather  troubling  you  the  readers  thereof.  Neither  would 
I  have  written  these  fables,  but  that  they  are  authentike  among  the 
papists,  and  that  we  that  are  protestants  may  be  satisfied,  as  well 
of  conjurors  and  witches  miracles,  as  of  the  others  :  for  the  one  is 
as  grosse  as  the  other. 


Secundum 
Bordinum 
Corrigens. 
Quoesit. 
Math,  tract. 
I.  sect.  77. 

332. 


Psellus  de 
operatione 
damonum. 


460. 


The    xxxvii.    Chapter, 

A  pleasant  miracle  wrought  by  a  popish  preest. 

HAT  time  the  Waldenses  heresies  beganne  to  spring, 
certeine  wicked  men,  being  upheld  and  mainteined  by 
diabolicall  vertue,  shewed  certeine  signes  and  woonders, 
wherby  they  strengthened  and  confirmed  their  heresies, 
and  perverted  in  faith  many  faithful!  men  ;  for  they  walked  on  the 
water  and  were  not  drowned.  But  a  certeine  catholike  preest 
seeing  the  same,  and  knowing  that  true  signes  could  not  be  joined 
with  false  doctrine,  brought  the  bodie  of  our  Lord,  with  the  pix,  to 


In  specula 
exc7nplorum, 
dist.  6.  ex  lib. 
exemplorum. 
CcFsarn's,  ex- 
empt. 69. 


i88 


15.  Booke. 


T/ie  discoverie 


Memoran- 
dum, it  is 
confessed 
in  poperie 
that  true 
miracles 
cannot  be 
joined  with 
false  doc- 
trine ;  Ergo 
neither  pa- 
pist, witch, 
nor  con- 
juror can 
worke  mi- 
racles. 


the  water,  where  they  shewed  their  power  and  vertue  to  the  people, 
and  said  in  the  hearing  of  all  that  were  present  :  I  conjure  thee  O 
divell,  by  him,  whom  I  carrie  in  my  hands,  that  thou  exercise  not  these 
great  visions  and  phantasies  by  these  men,  to  the  drowning  of  this 
people.  Notwithstanding  these  words,  when  they  walked  still  on  the 
water,  as  they  did  before,  the  preest  in  a  rage  threw  the  bodie  of  our 
Lord,  with  the  pix  into  the  river,  and  by  and  by,  so  soone  as  the  sa- 
crament touched  the  element,  the  phantasie  gave  place  to  the  veritie  ; 
and  they  being  prooved  and  made  false,  did  sinke  like  lead  to  the 
bottome,  and  were  drowned  ;  the  pix  with  the  sacrament  immediatlie 
was  taken  awaie  by  an  angell.  The  preest  seeing  all  these  things, 
was  verie  glad  of  the  miracle,  but  for  the  losse  of  the  sacrament  he 
was  verie  pensive,  passing  awaie  the  whole  night  in  teares  and 
moorning  :  in  the  morning  he  found  the  pix  with  the  sacrament  upon 
the  altar.// 


Led.  in  du 
Sanctis  LucitE 
1  &=%. 


The    xxxviii.    Chapter. 

461.      333.        The  foniier  Dib'acle  confuted.,  ivitJi  a  strant^e  storie  of  saint  Lucie. 

IJOW  glad  Sir  John  was  now  it  were  follie  for  me  to  saie. 

How  would  he  have  plagued  the  divell,  that  threw  his 

god  in  the  river  to  be  drowned  ?     But  if  other  had  had 

no  more  power  to  destroie  the  Waldettses  with  sword  and 

fier,  than  this  preest  had  to  drowne  them  with  his  conjuring  boxe  & 

cousening  sacraments,  there  should  have  beene  many  a  life  saved. 

But  I  may  not  omit  one  fable,  which  is  of  authoritie,  wherein  though 

there  be   no    conjuration  expressed,  yet    I  warrant   you   there  was 

cousenage  both  in  the  doomg  and  telling  thereof.     i^=  You  shall 

read  in  the  lesson  on  saint  Lucies  daie,  that  she  being  condemned, 

could  not  be  remooved  from  the  place  with  a  teeme  of  oxen,  neither 

could  any  fier  burne  hir,  insomuch  as  one  was  faine  to  cut  off  hir 

head  with  a  sword,  and  yet  she  could  speake  afterwards  as  long  as 

she  list.     And  this  passeth  all  other  miracles,  except  it  be  that  which 

Bodin  and  M.  Mai.  recite  out  o{  Nider,  of  a  witch 

that  could  not  be  burned,  till  a  scroll 

was  taken  awaie  from  where 

she  hid  it,  betwixt 

hir  skin  and 

flesh. 


V 


of  Witchcraft. 


Cliap.  39. 


389 


The    xxxix.    Chapter. 

0/visioiis,  noises,  appat'itiotis,  and iinagitied sounds,  and 0/ ciher 
illusions,  of  wanderitig  sotiles :  luith  a  confutation  the^-eof 

AN  IE  thorough  melanchohe  doo  imagine,  that  they  see 
or  heare  visions,  spirits,  ghosts,  strange  noises,  &c  :  as 
I  have  aheadie  prooved  before,  at  large.  Manie  againe 
thorough  feare  proceeding  from  a  cowardlie  nature  and 
complexion,  or  from  an  effeminate  and  fond  bringing  up,  are  timerous 
and  afraid  of/  spirits,  and  bugs,  &c.  Some  through  imperfection  of 
sight  also  are  afraid  of  their  owne  shadowes,  and  (as  Aristotle  saith) 
see  themselves  sometimes  as  it  were  in  a  glasse.  And  some  through 
weakenesse  of  bodie  have  such  unperfect  imaginations.  Droonken 
men  also  sometimes  suppose  they  see  trees  waike,  &c  :  according  to 
that  which  Salomon  saith  to  the  droonkards  ;  Thine  eies  shall  see 
strange  visions,  and  mervellous  appearances. 

In  all  ages  moonks  and  preests  have  abused  and  bewitched  the 
world  with  counterfet  visions  ;  which  proceeded  through  idlenes,  and 
restraint  of  marriage,  wherby  they  grew  hot  and  lecherous,  and 
therefore  devised  such  meanes  to  compasse  and  obteine  their  loves. 
And  the  simple  people  being  then  so  superstitious,  would  never 
seeme  to  mistrust,  that  such  holie  men  would  make  them  cuckholds, 
but  forsooke  their  beds  in  that  case,  and  gave  roome  to  the  cleargie. 
Item,  little  children  have  beene  so  scared  with  their  mothers  maids, 
that  they  could  never  after  endure  to  be  in  the  darke  alone,  for  feare 
of  bugs.  Manie  are  deceived  by  glasses  through/  art  perspective. 
Manie  hearkening  unto  false  reports,  conceive  and  beleeve  that  which 
is  nothing  so.  Manie  give  credit  to  that  which  they  read  in  authors. 
But  how  manie  stories  and  bookes  are  written  of  walking  spirits  apd 
soules  of  men,  contrarie  to  the  word  of  God  ;  a  reasonable  volume 
cannot  conteine.  How  common  an  opinion  was  it  among  the  papists, 
that  all  soules  walked  on  the  ear^^ ,  after  they  departed  from  their 
bodies  t  In  so  much  as  it  was  in  .ile  time  of  poperie  a  usuall  matter, 
to  desire  sicke  people  in  their  death  beds,  to  appeare  to  them  after 
their  death,  and  to  reveale  their  estate.  The  fathers  and  ancient 
doctors  of  the  church  were  too  credulous  herein,  &c.  Therefore  no 
mervell,  though  the  common  simple  sort  of  men,  and  least  of  all, 
that  women  be  deceived  herein.  God  in  times  past  did  send  downe 
visible  angels  and  appearances  to  men  ;  but  now  he  dooth  not  so. 
Through  ignorance  of  late   in   religion,  it  was  thought,  that  everie 


See  the  slo- 
rie  ol  Simo 
Davie  and 
Ade  his 
wife,  lib.  3. 
cap.  10.  pag. 
55,  56,  57- 
462. 


Against  the 
counterfet 
visions  of 
popish 
preests,  & 
other  cou- 
sening  de- 
vises. 


334. 


390 


15.   Booke. 


The  discoverie 


This  do- 
ctrine was 
not  onlie 
preached, 
but  also 
prooved  ; 
note  the 
particu- 
lar insta- 
ces  fol- 
lowing. 


churchyard  swarmed  with  soules  and  spirits  :  but  now  the  word  ol 
God  being  more  free,  open,  and  knovvne,  those  conceipts  and  illusions 
are  made  more  manifest  and  apparent,  &c. 

The  doctors,  councels,  and  popes,  which  (they  saie)  cannot  erre, 
46^.  have  confirmed  the  walking,  appearing,  &  raising  of  soules./  But 
where  find  they  in  the  scriptures  anie  such  doctrine  ?  And  who 
certified  them,  that  those  appearances  were  true  ?  Trulie  all  they 
cannot  bring  to  passe,  that  the  lies  which  have  beene  spread  abroad 
herein,  should  now  beginne  to  be  true,  though  the  pope  himselfe 
subscribe,  scale,  and  sweare  thereunto  never  so  much.  Where  are 
the  soules  that  swarmed  in  times  past  ?  Where  are  the  spirits  ? 
Who  heareth  their  noises  ?  Who  seeth  their  visions .''  Where  are 
the  soules  that  made  such  mone  for  trentals,  whereby  to  be  eased  of 
the  paines  in  purgatorie  ?  Are  they  all  gone  into  Italie,  bicause 
masses  are  growne  deere  here  in  Englandl  Marke  well  this  illusion, 
and  see  how  contrarie  it  is  unto  the  word  of  God.  Consider  how  all 
papists  beleeve  this  illusion  to  be  true,  and  how  all  protestants  are 
driven  to  saie  it  is  and  was  popish  illusion.  Where  be  the  spirits 
that  wandered  to  have  buriall  for  their  bodies  ?  For  manie  of  those 
walking  soules  went  about  that  busines.  Doo  you  not  thinke,  that 
the  papists  shew  not  themselves  godlie  divines,  to  preach  and  teach 
the  people  such  doctrine;  and  to  insert  into  their  divine  service  such 
fables  as  are  read  in  the  Romish  church,  all  scripture  giving  place 
thereto  for  the  time  ?  You  shall  see  in  the  lessons  read  there  upon 
S.  Steveiis  dale,  that  Gamaliel  Nichodenitis  his  kinsman,  and  Abdias 
his  Sonne,  with  his  freend  S.  Steven,  appeared  to  a  certeine  preest, 
called  Sir  Lncian,  requesting  him  to  remove  their  bodies,  and  to 
burie  them  in  some  better  place  (for  they  had  lien  from  the  time  of 
their  death,  untill  then,  being  in  the  reigne  of  Hotiorius  the  emperor; 
to  wit,  foure  hundred  yeeres  buried  in  the  field  of  Gamaliel,  who  in 
that  respect  said  to  Sir  Lucian  ;  Non  met  solummodo  causa  solicitus 
sum,  sed  potius  pro  illis  qui  mecum.  sunt ;  that  is,  I  am  not  onlie 
carefull  for  my  selfe,  but  cheefelie  for  those  my  friends  that  are  with 
me.  Whereby  the  whole  course  may  be  perceived  to  be  a  false 
practise,  and  a  counterfet  vision,  or  rather  a  lewd  invention.  For  in 
heaven  mens  soules  remaine  not  in  sorow  and  care  ;  neither  studie 
335.  they  there  how  to  compasse/  and  get  a  worshipful!  buriall  here  in 
earth.  If  they  did,  they  would  not  have  foreslowed  it  so  long.  Now 
therefore  let  us  not  suffer  our  selves  to  be  abused  anie  longer,  either 
with  conjuring  preests,  or  melancholicall  witches  ;  but  be 
thankfull  to  God  that  hath  delivered  us  from 
such  blindnes  and 
error./ 


of  Witchcraft. 


Chap.  40. 


391 


The  xl.   Chapter. 


464. 


Cardanns  opinion  of  strange  noises,  Jio%v  counterfct  visions  grow 
to  be  credited,  of  popish  appeerances,  of  pope  Boniface. 

ARDANUS  speaking  of  noises,  among  other  things, 
saith  thus  ;  A  noise  is  heard  in  your  house  ;  it  may  be  a 
mouse,  a  cat,  or  a  dog  among  dishes  ;  it  may  be  a  coun- 
terfet  or  a  theefe  indeed,  or  the  fault  may  be  in  your 
eares.  I  could  recite  a  great  number  of  tales,  how  men  have  even 
forsaken  their  houses,  bicause  of  such  apparitions  and  noises  :  and 
all  hath  beene  by  meere  and  ranke  knaverie.  And  wheresoever  you 
shall  heare,  that  there  is  in  the  night  season  such  rumbling  and 
fearefiill  noises,  be  you  well  assured  that  it  is  flat  knaverie,  performed 
by  some  that  seemeth  most  to  complaine,  and  is  least  mistrusted. 
And  hereof  there  is  a  verie  art,  which  for  some  respects  I  will  not 
discover.  The  divell  seeketh  dailie  as  well  as  nightlie  whome  he 
may  devoure,  and  can  doo  his  feats  as  well  by  dale  as  by  night,  or 
else  he  is  a  yoong  divell,  and  a  verie  bungler.  But  of  all  other 
couseners,  these  conjurors  are  in  the  highest  degree,  and  are  most 
worthie  of  death  for  their  blasphemous  impietie.  But  that  these 
popish  visions  and  conjurations  used  as  well  by  papists,  as  by  the 
popes  themselves,  were  meere  cousenages  ;  and  that  the  tales  of  the 
popes  recited  by  Bruno  and  Platina,  of  their  magicall  devises,  were 
but  plaine  cousenages  and  knaveries,  may  appeare  by  the  historie  of 
Bonifacius  the  eight,  who  used  this  kind  of  inchantment,  to  get  away 
the  popedome  from  his  predecessor  Ccelestitius.  He  counterfetted  a 
voice  through  a  cane  reed,  as  though  it  had  come  from  heaven,  per- 
suading him  to  yeeld  up  his  authoritie  of  popeship,  and  to  institute 
therein  one  Bonifacius,  a  worthier  man  :  otherwise  he  threatened 
him  with  damnation.  And  therfore  the  foole  yeelded  it  up  accord- 
inglie,  to  the  said  Bonifacius,  An.  1264.  of  whom  it  was  said  ;  He 
came  in  like  a  fox,  lived  like  a  woolfe,  and  died  like  a  dog./ 

There  be  innumerable  examples  of  such  visions,  which  when  they 

are  not    detected,   go  for  true   stories  :    and  therefore   when   it  is 

answered  that  some  are  true  tales  and  some  are  false,  untill  they  be 

able  to  shew  foorth  before  your  eies  one  matter  of  truth,  you 

may  replie  upon  them  with  this  distinction  ; 

to  wit  :  visions  tried  are  false 

visions,  undecided  and 

untried  are 

true./ 


H.  Card.  lib. 
de  var.  rcr. 
15.  ca.  92. 


Pope  Cxle- 
stinus  couse- 
ned  of  his 
popedome 
by  pope  Bo- 
niface. 


465- 


Visions  di- 
stinguished 


i92 


15.  Booke. 


TJie  discoverie 


336. 


H.  Card.  lib. 
de  subtili- 
tat.  18. 


Idem,  ibid. 


Of  Win- 
chester 


late  to  a 


The   xli.    Chapter. 

Of  the  noise  or  sotaid  0/  eccho,  0/  one  thai  nM-rowlie  escaped 
drowning  thereby.,  &'c. 

fLAS  !  how  manie  naturall  things  are  there  so  strange,  as 
to  manie  seeme  miraculous  ;  and  how  manie  counterfet 
matters  are  there,  that  to  the  simple  seeme  yet  more 
wonderfull  ?  Cardane  telleth  of  one  Cornensis,vi\\o  comming 
rivers  side,  not  knowing  where  to  passe  over,  cried  out 
alowd  for  some  bodie  to  shew  him  the  foord  :  who  hearing  an  eccho 
to  answer  according  to  his  last  word,  supposing  it  to  be  a  man  that 
answered  him  and  informed  him  of  the  waie,  he  passed  through  the 
river,  even  there  where  was  a  deepe  whirlepoole,  so  as  he  hardlie 
escaped  with  his  life  ;  and  told  his  freends,  that  the  divell  had  almost 
persuaded  him  to  drowne  himselfe.  And  in  some  places  these  noises 
of  eccho  are  farre  more  strange  than  other,  speciallie  at  Ticitiittn  in 
Italie,  in  the  great  hall,  where  it  rendereth  sundrie  and  manifold 
noises  or  voices,  which  seeme  to  end  so  lamentablie,  as  it  were  a  man 
that  laie  a  dieng  ;  so  as  few  can  be  persuaded  that  it  is  the  eccho,  but 
a  spirit  that  answereth. 

The  noise  at  Winchester  was  said  to  be  a  verie  miracle,  and  much 
wondering  was  there  at  it,  about  the  yeare  1569.  though  indeed  a 
meere  naturall  noise  ingendered  of  the  wind,  the  concavitie  of 
the  place,  and  other  instrumentall  matters  helping  the  sound  to 
seeme  strange  to  the  hearers  ;  speciallie  to  such  as  would  adde  new 
reports  to  the  augmentation  of  the  woonder.  / 


466.  The    xlii.    Chapter. 

Of  Theurgie,  ivith  a  confutation  thereof  a  letter  sent  to  me 
concerning  these  matters. 

HERE  is  yet  another  art   professed  by  these  cousening 

conjui'ors,  which  some  fond  divines  affirme  to  be  more 

honest   and  lawfuU  than  necromancie,  which   is  called 

Theurgie  ;  wherein  they  worke  by  good  angels.     How- 

beit,   their  ceremonies  are  altogether   papisticall   and  superstitious, 

consisting  in  cleanlines  partlie  of  the  mind,  partlie  of  the  bodie,  and 

partlie  of  things  about  and  belonging  to  the  bodie  ;  as  in  the  skinne, 

in  the  apparell,  in  the  house,  in  the  vessell  and  houshold  stuffe,  in 


of  Witchcraft.  chap.42.  393 

oblations  and  sacrifices  ;    the  cleanlines  whereof,  they  saie,  dooth 
dispose  men  to  the  contemplation  of  heavenlie  things.     They  cite 
these  words  of  Esaie  for  their  authoritie  ;  to  wit :  Wash  your  selves 
and  be  cleane,  &c.     In  so  much  as  I  have  knowne  diverse  supersti- 
tious   persons    of  good    account,    which    usuallie    washed    all    their 
apparell  upon  conceits  ridiculouslie.     For  uncleanlinesse  (they  say) 
corrupteth  the  aire,  infecteth  man,  and  chaseth  awaie  cleane/  spirits.    337. 
Hereunto  belongeth  the  art  of  Alinadel,  the  art  of  Paiile^  the  art    Appen- 
of  Revelations,   and  the  art   Notarie.     But  (as  A^rippa  saith)  the    ^  the  sup- 
more  divine  these  arts  seeme  to  the  ignorant,  the  more  damnable   v°n'^art'' 
they  be.     But  their   false    assertions,  their  presumptions  to  worke    ofThsur- 
miracles,  their  characters,  their  strange  names,  their  diffuse  phrases,    ^'^' 
their    counterfet    holines,     their    popish    ceremonies,    their   foolish 
words    mingled    with    impietie,     their     barbarous     and    unlearned 
order  of  construction,  their  shameles  practises,  their  paltrie   stufFe, 
their    secret    dealing,    their    beggerlie    life,    their    bargaining    with 
fooles,   their    cousening    of   the    simple,  their  scope  and  drift    for 
monie   dooth   bewraie    all     their    art   to   be   counterfet    cousenage. 
And  the  more  throughlie  to  satisfie  you  herein,  I  thought  good  in 
this  place  to  insert  a  letter,  upon  occasion  sent  unto  me,  by  one 
which  at  this  present  time  lieth  as  a  prisoner  condemned  for  this 
verie  matter  in  the  kings  bench,  and  reprived  by  hir  majesties  mer/cie,    46J. 
through  the  good  mediation  of  a  most  noble  and  vertuous  personage, 
whose  honorable  and  godlie  disposition  at  this  time  I  will  forbeare  to 
commend  as  I  ought.    The  person  truelie  that  wrote  this  letter  seem- 
eth  unto  me  a  good  bodie,  well  reformed,  and  penitent,  not  expecting 
anie  gaines  at  my  hands,  but  rather  fearing  to  speake  that  which  he 
knoweth  further  in  this  matter,  least  displeasure  might  ensue  and 
follow. 


The  copie  of  a  letter  sent  u7ito  me  R.  S.  by  T.  E. 

Maister  of  art,  and  praciiser  both  of  physicke,  and  also 

in   times  past,   of  certeine  vaine  sciences;   noiv 

condenitied  to  die  for  the  same :  wherein  he 

opoicth  the  truth  touching;  these  deceits.*  [*  Lines  i,  3, 5 

^  '^  Rom.  3,  4  Ital.] 


m 


AISTER  R.  SCOT,\  according  to  your  request,  I  have  Marke  the 

drawiie  out  certeine  abuses  worth  the  tioting,  touching  the  scope  of^" 

worke  you  have  in  hand j  things  which  I  my  selfe  have  '^'"^  '^"^''• 

scene  within  these  xxvi.  yeares,  among  those  which  were  [J^  ^'"^^  'f  "^'' 
':ounted  famous  and  skilfuU  in  those  sciences.     And  bicajise  the  wJiole 

3  !•: 


394 


I ;.  Booke. 


The  discoverie 


S.  John 
Malbornes 
booke  de- 
tecting the 
devises  of 
conjuratio, 


discourse  can  no/  be  set  dowfie,  7vithout  7ioi)iinaimg  ceriei'ne  persons,  of 
lohotn  sovie  are  dead  <S^  some  living,  whose  freends  remaine  yet  of 
great  credit :  in  respect  therof,  I  knowing  that  mine  enimies  doo 
alreadie  in  number  exceed  tny  freends  j  I  have  considered  with  my 
selfe,  that  it  is  better  for  fne  to  staie  my  hand,  than  to  commit  that  to 
the  world,  which  may  iftcrease  iny  miserie  more  than  rcleeve  the 
same.  Notwithsta7iding,  bicause  I  ain  noted  above  a  great  manie 
others  to  have  had  sojne  dealings  in  those  vaine  arts  and  wicked 
practises;  I  am  therefore  to  signifie  unto  you,  and  I  speake  it  ifi  the 
presence  of  God,  that  among  all  those  famous  and  noted  practisers, 
that  I  have  beene  conversant  withall  these  xxvi.  yeares,  I  could  never 

468.  see  anie  matter  of  trtith  to  bej  doone  in  those  wicked  sciences,  but 
oitelie  meere  cousenings  and  illusions.  And  they,  whome  I  thought 
to  be  most  skilfull  therein,  sought  to  see  so7ne  things  at  my  hands, 
who  had  spent  my  time  a  dozen  or  fotirteen  years,  to  my  great  losse 

338.  and  hitiderance,  and  couldj  never  at  anie  time  see  anie  one  truth,  or 
sparkle  of  truth  therein.  Yet  at  this  present  I  stand  luorthilie  con- 
demned for  the  same  j  for  that,  contrarie  to  my  princes  lawes,  atid 
the  lawe  of  God,  and  also  to  mine  owne  conscience,  I  did  spend  my 
time  in  such  vaine  attd  wicked  studies  attd practises :  being  tnade  and 
remaining  a  spectacle  for  all  otJiers  to  receive  warning  by.  The  Lord 
grant  I  may  be  the  last  {I  speake  itfro7n  my  hart)  a7id  I  wish  it,  not 
onlie  in  t/iy  7tative  coiltrie,  but  also  through  the  whole  face  of  the 
earth,  speciallie  among  Christia7is.  For  mi7te  owne  pa7't  I  lament 
77iy  time  lost,  dr'  have  repe7ited  me  five  yeares  past :  at  which  time  I 
sawe  a  booke,  writte7i  zV/  tJie  old  Saxo7i  too7ig,  by  07ie  Sir  JoJui  Mal- 
bor7te  a  divi7ie  of  Oxe7if or d,  three  hu7idred  yeares  past ;  wherein  he 
openeth  all  the  illusio7is  &^  i7ive7itio7is  of  those  arts  and  scietices :  a 
thi7ig  77iost  worthie  the  7ioti7ig.  I  left  the  booke  with  the  parson  of 
SlanghaTn  i7i  Sussex,  where  if  you  se7id  for  it  in  7ny  na7ne,  you  may 
have  it.  You  shall  thinke  your  labour  well  bestowed,  a7id  it  shall 
greatlie  further  the  good  e7iterprise  you  have  in  ha7id:  and  there  shall 
you  see  the  whole  scie7tce  throughlie  discussed,  a7td  all  their  illusio7is 
a7id  cousenages  deciphered  at  large.  Thus  craving  pa7-don  at  your 
ha7ids  for  that  I  pro7iiised  you,  bei7ig  verie  fearefull,  doubtfiill,  and 
loth  to  set  7Jiy  ha7id  or  na7ne  taider  any  thi7ig  that  may  be  ofii/isive  to 
the  world,  or  hurtfull  to  my  selfe,  co7isideri7ig  my  case,  except  I  had 
the  better  warra7it  fro77i  77iy  L.  of  Leicester,  who  is  7ny  verie  good 
Lord,  a7id  by  whofne  7iext  U7tder  God  (hir  Majestic  onelie  excepted)  L 
have  beetle  preserved  ;  and  therefore  loth  to  doo  any  thittg  that  7/iay 

46g.  offend  his  Lordships  eares.j  A7id  so  L  leave  your  Worship  to  the 
Lords  keeping,  who  bri7tg  you  and  all  your  actio7is  to  good  e7id  and 
pit7pose,  to   Gods  glotie,  and  to  the  profit  of  all  Ch7-istians.     Fro77i 


of  Witchcraft. 


Chap.  42. 


395 


the  bench  this  8.  of  March,  1 58; 
friend  and  serva/tt,   T.  E. 


Your  Worships  poore  and  desolate 


I  sent  for  this  booke  of  purpose,  to  the  parson  of  Slangham,  and 
procured  his  best  friends,  men  of  great  worship  and  credit,  to  deale 
with  him,  that  I  might  borrowe  it  for  a  time.  But  such  is  his  folHe 
and  superstition,  that  although  he  confessed  he  had  it  ;  yet  he  would 
not  lend  it  :  albeit  a  friend  of  mine,  being  knight  of  the  shire  would 
have  given  his  word  for  the  restitution  of  the  same  safe  and  sound. 

The  conclusion  therefore  shall  be  this,  whatsoever  heeretofore  hath  "^''^  author 
gone  for  currant,  touching  all  these  fallible  arts,  whereof  hitherto  I  sion'!°"*^  " 
have  written  in  ample  sort,  be  now  counted  counterfet,  and  therefore 
not  to  be  allowed  no  not  by  common  sense,  much  lesse  by  reason, 
which  should  sift  such  cloked  and  pretended  practises,  turning  them 
out  of  their  rags  and  patched  clowts,  that  they  may  appeere  dis- 
covered, and  shew  themselves  in  their  nakednesse.  Which  will  be 
the  end  of  everie  secret  intent,  privie  purpose,  hidden  practise,  and 
close  devise,  have  they  never  such  shrowds  and  shelters  for  the  time: 
and  be  they  with  never  so  much  cautelousnesse  and  subtill  circum- 
spection clouded  and  shadowed,  yet  will  they  at  length  be  manifestlie 
detected  by  the  light,  according  to  that  old  rimed  verse  :/ 


Qnicqnid  nix  ce/at,  so/is  calor  omtie  revelat  : 

What  thing  soever  snozue  dooth  hide, 
Heat  of  the  stume  dooth  make  it  spide. 

And  according  to  the  verdict  of  Christ,  the  true  Nazarite,  who  never 

told  untruth,  but  who  is  the  substance  and  groundworke  of 

truth  it  selfe,  saieng ;  Nihil  est  tant  occnltttm  quod 

non  sit  detegendtim,    Nothing   is 

so  secret,  but   it   shall 

be  knowne  and  * 

revealed./ 


339. 

A  ndrceas 
Gartnerus 
Marieemon- 
ianus.  Eng. 
by  Ab.  Fie. 


Matt.  10,  26. 
Mark  4  22. 
Luke.  8,  17. 
"And.  12,  2, 

[*  =and] 


196 


i6.  Booke. 


The  discoverie 


470. 


Tf  The  XVI.    booke. 


The  com- 
pilers or 
m  ikers  of 
the  booke 
called  A 
Mallet  to 
braine  wit- 
ches. 


[*  sic\ 


471. 


340. 


No  marvel 
that  they 
were  so  o- 
pinionative 
herein,  for 
God  gave 


u  P^ 

* 

The    first    Chapter. 

A  conclusion,  in  inaner  of  an  epilogs  repeatifig  inaiiie  of  the  former 
absurdities  of  ivitcJwiongers  conceipts,  confutations  thereof  and 
of  the  authoritie  of  fames  Sprefiger  and  Henrie  histitor  in- 
quisitors and  compilers  of  M.  Mai. 

ITHERTO  you  have  had  delivered  unto  you,  that  which 
I  have  conceived  and  gathered  of  this  matter.  In  the 
substance  and  principall  parts  vi'herof  I  can  see  no 
difference  among  the  writers  heereupon  ;  of  what  coun- 
trie,  condition,  estate,  or  religion  so  ever  they  be  ;  but  I  find  almost 
all  of  them  to  agree  in  unconstancie,  fables,  and  impossibilities  ; 
scratching  out  of  M.  Mai.  the  substance  of  all  their  arguments  :  so 
as  their  authors  being  disapproved,  they  must  coine  new  stuffe,  or  go 
to  their  grandams  maids  to  learne  more  old  wives  tales,  whereof  this 
art  of  witchcraft  is  contrived.  But  you  must  know  that  fames 
Sprenger,  and  Henrie  Institor,  whome  I  have  had  occasion  to  alledge 
manie  times,  were  coparteners  in  the  composition  of  that  profound 
&  learned  booke  called  Malleus  Ufalefcarum,  &  were  the  greatest 
doctors  of  that  art :  out  of  whom  I  have  gathered  matter  and  absur- 
ditie  enough,  to  confound  the  opinions  conceived  of  witchcraft  ; 
although  they  were  allowed  inquisitors  and  assigned  by  the  pope, 
with  the  authoritie  and  commendation  of  all  the  doctors  of  the 
universitie  of  Collen,  &c  :  to  call  before/  them,  to  imprison,  to  con- 
demne,  and  to  execute  witches  ;  and  finallie  to  seaze  and  confiscate 
their  goods./ 

These  two  doctors,  to  mainteine  their  their*  credit,  and  to  cover  their 
injuries,  have  published  those  same  monsterous  lies,  which  have 
abused  all  Christendome,  being  spread  abroad  with  such  authoritie, 
as  it  will  be  hard  to  suppresse  the  credit  of  their  writings,  be  they 
never  so  ridiculous  and  false.  Which  although  they  mainteine  and 
stirre  up  with  their  owne  praises  ;  yet  men  are  so  bewitched,  as  to 
give  credit  unto  them.  For  proofe  whereof  I  remember  they  write  in 
one  place  of  their  said  booke,  that  by  reason  of  their  severe  pro- 
ceedings against  witches,  they  suffered  intollerable  assaults,  speciallie 
in  the  night,  many  times  finding  needdels  sticking  in  their  biggens, 


of  Witchcraft. 


Chap.  2. 


397 


which  were  thither  conveied  by  witches  charmes  :  and  through  their  them  over 
innocencie  and  holinesse  (they  saie)  they  were  ever  miraculouslie  delusions.^ 
preserved  from  hurt.  Howbeit  they  affirme  that  they  will  not  tell  all 
that  might  make  to  the  manifestation  of  their  holines  :  for  then  should 
their  owne  praise  stinke  in  their  owne  mouthes.  And  yet  God  knoweth 
their  whole  booke  conteineth  nothing  but  stinking  lies  and  poperie. 
Which  groundworke  and  foundation  how  weake  and  wavering  it  is, 
how  unlike  to  continue,  and  how  slenderlie  laid,  a  child  may  scone 
discerne  and  perceive. 


The    second    Chapter. 


By  luhat  nieanes  the  commoti  people  have  beetle  made  beleeve  in 
the  miraculous  works  of  witches,  a  defitiition  of  witchcraft, 
and  a  description  thereof. 

HE  common  people  have  beene  so  assotted  and  bewitched, 
with  whatsoever  poets  have  feigned  of  witchcraft,  either 
in  earnest,  in  jest,  or  else  in  derision  ;  and  with  whatso- 
ever lowd  Hers  and  couseners  for  their  pleasures  heerein 
have  invented,  and  with  whatsoever  tales  they  have  heard  from  old 
doting  women,  or  from  their  mothers  maids,  and  with  whatsoever  the 
grandfoole/  their  ghostlie  father,  or  anie  other  morrow  masse  preest 
had  informed  them  ;  and  finallie  with  whatsoever  they  have  swallowed 
up  through  tract  of  time,  or  through  their  owne  timerous  nature  or 
ignorant  conceipt,  concerning  these  matters  of  hagges  and  witches : 
as  they  have  so  settled  their  opinion  and  credit  thereupon,  that  they 
thinke  it  heresie  to  doubt  in  anie  part  of  the  matter  ;  speciallie 
bicause  they  find  this  word  witchcraft  expressed  in  the  scriptures ; 
which  is  as  to  defend  praieng  to  saincts,  bicause  Sanctus,  Sanctus, 
Sanctus  is  written  in  Te  Deum. 

And  now  to  come  to  the  definition  of  witchcraft,  which  hitherto  I 
did  deferre  and  put  off  purposelie  :  that  you  might  perceive  the  true 
nature  thereof,  by  the  circumstances,  and  therefore  the  rather  to  allow 
of  the  same,  seeing  the  varietie  of  other  writers.  Witchcraft  is  in 
truth  a  cousening  art,  wherin  the  name  of  God  is  abused,  prophaned 
and  blasphemed,  and  his  power  attributed  to  a  vile  creature.  In 
estimation  of  the  vulgar  people,  it  is  a  supernaturall  worke,  contrived 
betweene  a  corporall  old  woman,  and  a  spirituall  divell.  The  maner 
thereof  is  so  secret,  mysticall,/  and  strange,  that  to  this  daie  there  hath 
never  beene  any  credible  witnes  therof  It  is  incomprehensible  to 
the  wise,  learned  or  faithful!  ;  a  probable  matter  to  children,  fooles. 


472. 


The  defini- 
tion or  de- 
scription of 
witchcraft. 


The  formal 

cause. 

341. 


398 


1 6.  Booke. 


The  discoverie 


The  finall 
cause. 


The  male- 
riall  cause. 


melancholike  persons  and  papists.  The  trade  is  thought  to  be  im- 
pious. The  effect  and  end  thereof  to  be  sometimes  evill,  as  when 
thereby  man  or  beast,  grasse,  trees,  or  corne,  &c  ;  is  hurt :  sometimes 
good,  as  whereby  sicke  folkes  are  healed,  theeves  bewraied,  and  true 
men  come  to  their  goods,  &c.  The  matter  and  instruments,  where- 
with it  is  accomplished,  are  words,  charmes,  signes,  images,  characters, 
&c  :  the  which  words  although  any  other  creature  doo  pronounce,  in 
maner  and  forme  as  they  doo,  leaving  out  no  circumstance  requisite 
or  usuall  for  that  action  :  yet  none  is  said  to  have  the  grace  or  gift  to 
performe  the  matter,  except  she  be  a  witch,  and  so  taken,  either  by 
hir  owne  consent,  or  by  others  imputation./ 


473- 


The    third    Chapter. 


A  necessa- 
rie  sequele. 


Probaium 
est,  by  mo- 
ther Bun- 
gies  con- 
fessio  that 
al  witches 
are  couse- 
ners. 


1^      ^f 


Reasons  to  proove  that  words  and  characters  are  but  babies,  (S^' 
that  witches  canfiot  doo  such  things  as  the  multitude  supposeth 
they  can,  their  greatest  woonders  prooved  trifles,  of  a  yoong 
gentleman  couse7ied. 

HAT  words,  characters,  images,  and  such  other  trinkets, 
which  are  thought  so  necessarie  instruments  for  witch- 
craft (as  without  the  which  no  such  thing  can  be 
accomplished)  are  but  babies,  devised  by  couseners,  to 
abuse  the  people  withal)  ;  I  trust  I  have  sufficientlie  prooved.  And 
the  same  maie  be  further  and  more  plainelie  perceived  by  these  short 
and  compendious  reasons  following. 

First,  in  that  the  Turkes  and  infidels,  in  their  witchcraft,  use  both 
other  words,  and  other  characters  than  our  witches  doo,  and  also  such 
as  are  most  contrarie.  In  so  much  as,  if  ours  be  bad,  in  reason  theirs 
should  be  good.  If  their  witches  can  doo  anie  thing,  ours  can  doo 
nothing.  For  as  our  witches  are  said  to  renounce  Christ,  and  despise 
his  sacraments  :  so  doo  the  other  forsake  Mahomet,  and  his  lawes, 
which  is  one  large  step  to  christianitie. 

It  is  also  to  be  thought,  that  all  witches  are  couseners  ;  when 
mother  Bungie,  a  principall  witch,  so  reputed,  tried,  and  condemned 
of  all  men,  and  continuing  in  that  exercise  and  estimation  manie 
yeares  (having  cousened  &  abused  the  whole  realme,  in  so  much  as 
there  came  to  hir,  witchmongers  from  all  the  furthest  parts  of  the 
land,  she  being  in  diverse  bookes  set  out  with  authoritie,  registred  and 
chronicled  by  the  name  of  the  great  witch  of  Rochester,  and  reputed 
among  all  men  for  the  cheefe  ringleader  of  all  other  witches)  by  good 


of  Witchcraft.  chap.  3.  399 

proofe  is  found  to  be  a  meere  cousener  ;  confessing  in  hir  death  bed 
freelie,  without  compulsion  or  inforcement,  that  hir  cunning  consisted 
onlie  in  deluding  and  deceiving  the  people  :  saving  that  she  had 
(towards  the  maintenance  of  hir  credit  in  that  cousening  trade)  some 
sight  in  physicke  and  surgerie,  and  the  assistance  of  a  freend  of  hirs,/  342. 
cal/led  Hero?i,  a  professor  thereof.  And  this  I  know,  partlie  of  mine  474. 
owne  knowledge,  and  partlie  by  the  testimonie  of  hir  husband,  and 
others  of  credit,  to  whome  (I  sale)  in  hir  death  bed,  and  at  sundrie 
other  times  she  protested  these  things  ;  and  also  that  she  never  had 
indeed  anie  materiall  spirit  or  divell  (as  the  voice  went)  nor  yet  knew 
how  to  worke  anie  supernaturall  matter,  as  she  in  hir  life  time  made 
men  beleeve  she  had  and  could  doo. 

The  like  may  be  said  of  one  T.  of  Cantierbttrie,  whose  name  I  will 
not  litterallie  discover,  who  wonderfuUie  abused  manie  in  these  parts, 
making  them  thinke  he  could  tell  where  anie  thing  lost  became :  with 
diverse  other  such  practises,  whereby  his  fame  was  farre  beyond  the 
others.  And  yet  on  his  death  bed  he  confessed,  that  he  knew  nothing 
more  than  anie  other,  but  by  slight  and  devises,  without  the  assistance 
of  anie  divell  or  spirit,  saving  the  spirit  of  cousenage  :  and  this  did 
he  (I  saie)  protest  before  manie  of  great  honestie,  credit,  &  wisedome, 
who  can  witnesse  the  same,  and  also  gave  him  good  commendations 
for  his  godlie  and  honest  end. 

Againe,  who  will  mainteine,  that  common  witchcrafts  are  not 
cousenages,  when  the  great  and  famous  witchcrafts,  which  had  stolne 
credit  not  onlie  from  all  the  common  people,  but  from  men  of  great 
wisdome  and  authoritie,  are  discovered  to  be  beggerlie  slights  of 
cousening  varlots  ?  Which  otherwise  might  and  would  have  remained   Iv*^^  j.    . 

.        .  .  °  J.  Rodin  in 

a  perpetuall  objection  against  me.  Were  there  not  *  three  images  the  preface 
of  late  yeeres  found  in  a  doonghill,  to  the  terror  &  astonishment  of  booke  o^ 
manie  thousands  ?     In  so  much  as  great  matters  were  thought  to   ^'^'"^''o- 

°  .  ^  viama  re- 

have  beene  pretended  to  be  doone  by  witchcraft.     But  if  the  Lord  porteth 

preserve  those  persons  (whose  destruction  was  doubted  to  have  beene  conjunng 

intended  therby)  from  all  other  the  lewd  practises  and  attempts  of  P'eestiate 

their  enimies  ;  I  feare  not,  but  they  shall  easilie  withstand  these  and  Islington: 

such  like  devises,  although  they  should   indeed  be  practised  against  sitewefh 

them.     But  no  doubt,  if  such  babies  could  have  brought  those  matters  '°  wii^t 

of  mischeefe  to  passe,  by  the  hands  of  traitors,  witches,  or  papists  ;  the  place 

we  should  long  since  have  beene   deprived   of  the  most  excellent  undelstsd 

Jewell  and  comfort  that  we  enjoy  in  this  world.     Howbeit,  I  confesse,  Latine. 
that  the  feare,  conceipt,  and  doubt  of  such  mischeefous  pretenses  may 

breed  inconvenience  to  them  that  stand  in  awe  of  the/  same.     And  I  47S- 
wish,  that  even  for  such  practises,  though  they  never  can  or  doo  take 
effect,  the  practisers  be  punished  with  all  extremitie  :  birause  therein 


400 


i6.  Booke. 


The  discoverie 


Note  this 
devise  of 
the  waxen 
images 
found  of 
late  neere 
London. 


is  manifested  a  traiterous  heart  to  the  Queene,  and  a  presumption 
against  God. 

But  to  returne  to  the  discoverie  of  the  aforesaid  knaverie  and 
witchcraft.  So  it  was  that  one  old  cousener,  wanting  monie,  devised 
or  rather  practised  (for  it  is  a  stale  devise)  to  supplie  his  want,  by 
promising  a  yoong  Gentleman,  whose  humor  he  thought  would  that 
waie  be  well  served,  that  for  the  summe  of  fourtie  pounds,  he  would 
not  faile  by  his  cunning  in  that  art  of  witchcraft,  to  procure  unto  him 
the  love  of  anie  three  women  whome  he  would  name,  and  of  whome 
he  should  make  choise  at  his  pleasure.  The  yoong  Gentleman  being 
abused  with  his  cunning  devises,  and  too  hastilie  yeelding  to  that 
motion,  satisfied  this  cunning  mans  demand  of  monie.  Which, 
bicause  he  had  it  not  presentlie  to  disbursse,  provided  it  for  him  at 
343.  the/  hands  of  a  freend  of  his.  Finallie,  this  cunning  man  made  the 
three  puppets  of  wax,  &c  :  leaving  nothing  undone  that  appertained 
to  the  cousenage,  untill  he  had  buried  them,  as  you  have  heard.  But 
I  omit  to  tell  what  a  doo  was  made  herof,  and  also  what  reports  and 
lies  were  bruted  ;  as  what  white  dogs  and  blacke  dogs  there  were 
seene  in  the  night  season  passing  through  the  watch,  mawgre  all  their 
force  and  preparation  against  them,  &c.  But  the  yoong  Gentleman, 
who  for  a  litle  space  remained  in  hope  mixed  with  joy  and  love,  now 
through  tract  of  time  hath  those  his  felicities  powdered  with  doubt 
and  despaire.  For  in  steed  of  atchieving  his  love,  he  would  gladlie 
have  obteined  his  monie.  But  bicause  he  could  by  no  meanes  get 
either  the  one  or  the  other  (his  monie  being  in  hucksters  handling, 
and  his  sute  in  no  better  forwardnes)  he  revealed  the  whole  matter, 
hoping  by  that  meanes  to  recover  his  monie  ;  which  he  neither  can 
yet  get  againe,  nor  hath  paied  it  where  he  borrowed.  But  till  triall  was 
had  of  his  simplicitie  or  rather  follie  herein,  he  received  some  trouble 
himselfe  hereabouts,  though  now  dismissed./ 


A  strange 
miracle,  if 
it  were 
true. 


47(>-  The  fourth  Chapter. 

Of  one  that  was  so  bewitched  that  he  cotdd  read  no  scriptures 
but  canonicall,  of  a  divel  that  could  speake  no  Latine,  a  proof e 
that  witchcraft  is  flat  cousenage. 

IJERE  I  may  aptlie  insert  another  miracle  of  importance, 
that  happened  within  the  compasse  of  a  childes  remem- 
brance,  which   may    induce    anie   resonable    bodie    to 
conceive,  that  these  supernaturall  actions  are  but  fables 
&  cousenages.     There  was  one,  whom  for  some  respects  I  name  not. 


on 


of  Witchcraft.  chap.  5.  401 

that  was  taken  blind,   deafe,  &  dumbe  ;  so  as  no  physician  could 
helpe  him.     That  man  (forsooth)  though  he  was  (as  is  said)  both 
blind,  dumbe  &  deafe,  yet  could  he  read  anie  canonicall  scriptures  ; 
but  as  for  apocrypha,  he  could  read  none  :  wherein  a  Gods  name 
consisted  the  miracle.  But  a  leafe  of  apocrypha  being  extraordinarilie    There  the 
inserted    among   the    canonicall    scriptures,    he    read   the   same   as    was'ove* 
authentike  :    wherein  his  knaverie  was  bewraied.     Another  had   a    "}(",<=^'  f?"" 
divell,  that  answered  men  to  all   questions,  marie  hir  divell  could    sembied 
understand  no  Latine,  and  so  was   she  (and  by  such  meanes  all  the   ^''^^'"*' 
rest   may    be)  bewraied.     Indeed    our    witching   writers    saie,   that 
certeine  divels  speake  onelie  the  language  of  that  countrie  where  they 
are  resiant,  as  French,  or  English,  &c. 

Furthermore,  in  my  conceipt,  nothing  prooveth  more  apparentlie 
that  witchcraft  is  cousenage,  and  that  witches  instruments  are  but 
ridiculous  babies,  and  altogither  void  of  effect  ;  than  when  learned 
and  godlie  divines,  in  their  serious  writings,  produce  experiments  as 
wrought  by  witches,  and  by  divels  at  witches  commandements  :  which 
they  expound  by  miracles,  although  indeed  meere  trifles.  Whereof 
they  conceive  amisse,  being  overtaken  with  credulitie.// 


The    fift    Chapter.  477-    344. 

Of  the  divination  by  the  sive  and  sheeres,  and  by  the  booke  and 
key,  Hemingius  his  opinion  thereof  confuted,  a  bable  to  know 
what  is  a  clocke,  of  certeine  jugling  knacks,  manifold  reasons 
for  the  overthrowe  of  witches  and  conjurors,  and  their  cousen- 
ages,  of  the  divels  transfortnations,  of  Ferrmn  candens,*  &^c.        ^*  ^^*'"  '"  ^'^'-^ 


lib.  de  suptrst. 
magicis. 


O  passe  over  all  the  fables,  which  are  vouched  by  the  popish 
doctors,  you  shall  heare  the  words  of  JV.  Hemingius,  Hemi7ig.  in 
whose  zeale  &  learning  otherwise  I  might  justlie  commend  : 
howbeit  I  am  sorie  and  ashamed  to  see  his  ignorance  and 
follie  in  this  behalfe.  Neither  would  I  have  bewraied  it,  but  that  he 
himselfe,  among  other  absurdities  concerning  the  maintenance  of 
witches  omnipotencie,  hath  published  it  to  his  great  discredit. 
Popish  preests  (saith  he)  as  the  Chaldceans  used  the  divination  by 
sive  &  sheeres*  for  the  detection  of  theft,  doo  practise  with  a  psalter  [»  p.  2621 
and  a  keie  fastned  upon  the  49.  psalme,  to  discover  a  theefe.  And 
when  the  names  of  the  suspected  persons  are  orderlie  put  into  the 
pipe  of  the  keie,  at  the  reading  of  these  words  of  the  psalme  [If  thou 
sawest    a    theefe  thou   diddest    consent   unto  him]t  the  booke  will    [t  []  in  text] 

3   i-' 


402 


i6.  Booke. 


The  disc  over  ie 


The  grea- 
test clarkes 
are  not  the 
wisest  men. 


418. 


A  naturall 
reason  of 
the  former 
knacke. 


345. 


[*  p.  34(>-'\ 


C.  Agrifp.  in 
lib.  de  vanit. 
scient.  &r'  in 
epistola  ante 
librum  de 
occulta  fhi- 
losophia. 


wagge,  and  fall  out  of  the  fingers  of  them  that  hold  it,  and  he 
whose  name  remaineth  in  the  keie  must  be  the  theefe.  Hereupon 
Heminghis  inferreth,  that  although  conjuring  preests  and  witches 
bring  not  this  to  passe  by  the  absolute  words  of  the  psalme,  which 
tend  to  a  farre  other  scope  ;  yet  sathan  dooth  nimblie,  with  his  in- 
visible hand,  give  such  a  twitch  to  the  booke,  as  also  in  the  other 
case  to  the  sive  and  the  sheeres,  that  downe  falles  the  booke  and  keie, 
sive  and  sheeres,  up  starts  the  theefe,  and  awaie  runneth  the  divell 
laughing,  &c. 

But  alas,  Hemingius  is  deceived,  as  not  perceiving  the  conceipt,  or 
rather  the  deceipt  hereof.  For  where  he  supposeth  those  actions  to 
be  miraculous,  and  done  by  a  divell ;  they  are  in  truth/  meere  babies, 
wherein  consisteth  not  so  much  as  legierdemaine.  For  everie  carter 
may  conceive  the  slight  hereof  :  bicause  the  booke  and  keie,  sive  and 
sheeres,  being  staled  up  in  that  order,  by  naturall  course,  of  necessitie 
must  within  that  space  (by  meanes  of  the  aire,  and  the  pulse  beating 
at  the  fingers  end)  turne  and  fall  downe.  Which  experience  being 
knowne  to  the  witch  or  conjuror,  she  or  he  doo  forme  and  frame  their 
prophesie  accordinglie  :  as  whosoever  maketh  proofe  thereof  shall 
manifestlie  perceive  it.  By  this  art,  practise,  or  experience,  you  shall 
knowe  what  it  is  a  clocke,  if  you  hold  betweene  your  finger  and  your 
thumbe  a  thred  of  six  or  seven  inches  long,  unto  the  other  end  whereof 
is  tied  a  gold  ring,  or  some  such  like  thing  :  in  such  sort  as  upon  the 
beating  of  your  pulse,  and  the  mooving  of  the  ring,  the  same  may 
strike  upon  either  side  of  a  goblet  or  glasse.  These  things  are  (I 
confesse)  witchcraft,  bicause  the  effect  or  event  proceedeth  not  of 
that  cause  which  such  couseners  saie,  and  others  beleeve  they  doo. 
As  when  they  laie  a  medicine  for  the  ague,  &c  :  to  a  childs  wrists, 
they  also  pronounce  certeine  words  or  charmes,  by  vertue  whereof 
(they  saie)/  the  child  is  healed  :  whereas  indeed  the  medicine  onelie 
dooth  the  feate.  And  this  is  also  a  sillie  jugglers  knacke,  which 
wanteth  legierdemaine,  whom  you  shall  see  to  thrust  a  pinne,  or  a 
small  knife,  through  the  head  and  braine  of  a  chicken  or  pullet,  and 
with  certeine  mysticall  words  seeme  to  cure  him:*  whereas,  though  no 
such  words  were  spoken,  the  chicken  would  live,  and  doo  well  enough ; 
as  experience  teacheth  and  declareth. 

Againe,  when  such  as  have  mainteined  the  art  and  profession  of 
conjuring,  and  have  written  thereupon  most  cunninglie,  have  published 
recantations,  and  confessed  the  deceipts  thereof,  as  Cornelius  Agrippa 
did,  whie  should  we  defend  it?  Also,  when  heathen  princes,  of  great 
renowne,  authoritie,  &  learning,  have  searched,  with  much  industrie 
and  charge,  the  knowledge  &  secrecie  of  conjuration  and  witchcraft, 
&  finallie  found  by  experience  all  to  be  false  and  vaine  that  is  reported 


of  Witchcraft. 


Chap.  5. 


403 


of  them,  as  Nero,  Jtdiamis  apostafa,  and  Valence  did  ;  whie  should 
we  seeke  for  further  triall,  to  proove  witchcraft  and  conjuration  to  be 
cousenage  ? 

Also,  when  the  miracles  imputed  unto  them,  exceed  in  quantitie, 
qualitie  and  number,  all  the  miracles  that  Christ  wrought  here  upon 
earth,  for  the  establishing  of  his  gospell,  for  the  confir/mation  of  our 
faith,  and  for  the  advancement  of  his  glorious  name  ;  what  good 
christian  will  beleeve  them  to  be  true  ?  And  when  Christ  himselfe 
saith ;  The  works  that  I  doo,  no  man  else  can  accomplish  ;  whie 
should  we  thinke  that  a  foolish  old  woman  can  doo  them  all,  and 
mania  more? 

Also,  when  Christ  knew  not  these  witches,  nor  spake  one  word  of 
them  in  all  the  time  of  his  being  here  upon  earth,  having  such  necessarie 
occasion  (if  at  leastwise  they  with  their  familiars  could  doo  as  he  did 
by  the  spirit  of  God,  as  is  constantlie  affirmed)  whie  should  we  sup- 
pose that  they  can  doo  as  they  saie,  but  rather  that  they  are  de- 
ceivers[?*]  When  they  are  faine  to  saie,  that  witches  wrought  not  in  that 
art,  all  those  thirtie  three  yeares  that  Christ  lived,  and  that  there  were 
none  \n  Jobs  "iwv^^,  and  that  the  cousening  oracles  are  now  ceased  ; 
who  seeth  not  that  they  are  witlesse,  and  madde  fooles  that  mainteine 
it  ?  When  all  the  mischeefes  are  accomplished  by  poisons  and 
naturall  meanes,  which  they  affirme  to  be  brought  to  passe  by  words, 
it  manifesteth  to  the  world  their  cousenage.  When  all  the  places  of 
scripture,  which  witchmongers  allowe  for  the  proofe  of  such  witches, 
are  prooved  to  make  nothing  for  their  purpose,  their  own  fables  & 
lies  deserve  small  credit.  When  one  of  the  cheefe  points  in  con- 
troversie  ;  to  wit,  execution  of  witches,  is  grounded  upon  a  false 
translation  ;  namelie.  You  shall  not  suffer  a  witch  to  live  (which  is 
in  Latine,t  Veneficam  non  retmebitis  in  vita)  where  the  word  in 
everie  mans  eare  soundeth  to  be  a  poisoner,  rather  than  a  worker 
of  miracles,  and  so  interpreted  by  the  seventie  'm\.&x^x&X.ox%,  Josephus 
and  almost  of  all  the  Rabbins,  which  were  Hebrues  borne  :  whie 
should  anie  of  their  interpretations  or  allegations  be  trusted,  or 
well  accounted  of  ?  When  working  of  miracles  is  ceased,  and  the 
gift  of  prophesie  also  ;  so  as  the  godlie,  through  invocation  of  the 
holie  spirit,  cannot  performe  such  wonderfull  things,  as  these 
witches  and  conjurors  by  the  invocation  of  divels  and  wicked 
spirits  undertake,  and  are  said  to  doo  ;  what  man  that  knoweth 
and  honoureth  God  will  be  so  in/fatuate  as  to  beleeve  these  lies, 
and  so  preferre  the  power  of  witches  and  divels  before  the  godlie 
endued  with  Gods  holie  spirit  ?  When  manie  printed  bookes  are 
published,  even  with  authoritie,  in  confirmation  of  such  miracles 
wrought  by  those  couseners,  for   the    detection  of  witchcraft  ;'  and 


Plin.  lib. 
statural,  hist. 
30.  cap.  I. 
Pet.  Matt, 
in  locis  com- 
tniinibtis. 


479- 


[*  text  (.)] 
Note  that 
during  all 
Christs 
time  up- 
on earth, 
which  was 
33.  yeares, 
witches 
were  put 
to  silence, 
&c. 


[t  Not  in  Vulg.] 


346. 


480. 


404 


i6.  Booke. 


The  discoverie 


[*  =  crack] 
[»  Cf.  p.  gi.-\ 


But  Christs 

argument 
was  un- 
doubted : 
Ergo,  (Jc. 


I  raarvell 
for  what 
purpose  the 
magistrate 

went  to  that 

fellowes 

house. 


Alhertus 
Crantzius  in 
lib.  4.  metro- 
polis, cap.  4. 


Prov.  6. 


Mai.  male/, 
par.  2.  qua.  \ 
cap.  9. 


in  fine  all  is  not  onelie  found  false,  and  to  have  beene  accomplished 
by  cousenage,  but  that  there  hath  beene  therein  a  set  purpose  to 
defame  honest  matrones,  as  to  make  them  be  thought  to  be  witches : 
whie  should  we  beleeve  Bodin,  M.  Mai.  &'c :  in  their  cousening 
tales  and  fables  ?  When  they  sale  that  witches  can  flie  in  the  aire, 
and  come  in  at  a  little  coane,*  or  a  hole  in  a  glasse  windowe,  and 
steale  awaie  sucking  children,  and  hurt  their  mothers  ;  and  yet  when 
they  are  brought  into  prison,  they  cannot  escape  out  of  the  grate, 
which  is  farre  bigger  ;  who  will  not  condemne  such  accusations  or 
confessions  to  be  frivolous,  &c  ?  When  (if  their  assertions  were  true) 
concerning  the  divels  usuall  taking  of  shapes,  and  walking,  talking, 
conferring,  hurting,  and  all  maner  of  dealing  with  mortall  creatures, 
Christs  argument  to  Thomas  had  beene  weake  and  easilie  answered  ; 
yea  the  one  halfe,  or  all  the  whole  world  might  be  inhabited  by  divels, 
everie  poore  mans  house  might  be  hired  over  his  head  by  a  divell,  he 
might  take  the  shape  and  favor  of  an  honest  woman,  and  plaie  the 
witch  ;  or  of  an  honest  man,  and  plaie  the  theefe,  and  so  bring  them 
both,  or  whome  he  list  to  the  gallowes  :  who  seeth  not  the  vanitie  of 
such  assertions?  For  then  the  divell  might  in  the  likenes  of  an 
honest  man  commit  anie  criminall  offense  ;  as  Lavaier  in  his  nine- 
teenth chapter  De  spectris  reporteth  of  a  grave  wise  magistrate  in  the 
territorie  of  Ttgurie,  who  affirmed,  that  as  he  and  his  servant  went 
through  certeine  pastures,  he  espied  in  a  morning,  the  divell  in 
likenes  of  one  whome  he  knew  verie  well,  wickedlie  dealing  with  a 
mare.  Upon  the  sight  whereof  he  immediatlie  went  to  that  fellowes 
house,  and  certeinlie  learned  there,  that  the  same  person  went  not  out 
of  his  chamber  that  daie.  And  if  he  had  not  wiselie  booked  out  the 
matter,  the  good  honest  man  (saith  he)  had  surelie  beene  cast  into 
prison,  and  put  on  the  racke,  &c. 

The  like  storie  we  read  of  one  Cuftegimda,  wife  to  Henrie  the  second 
emperor  of  that  name,  in  whose  chamber  the  divell  (in  the  likenes  of 
a  yoongman,  with  whome  she  was  suspected  to  be  too  familiar  in 
court)  was  often  scene  comming  in  and  out.  How  beit,  she  was 
purged  by  the  triall  Candetitzs  ferri,  and  prooved  innocent  :  for  she 
went  upon  glowing  iron  unhurt,  &c.  And  yet  Salotnon  saith  ;  Maie 
a  man  carrie  fier  in  his  bosome,  and  his/  clothes  not  be  burned?  Or 
can  a  man  go  upon  coles,  &  his  feete  not  scortched  ?  And  thus  might 
the  divell  get  him  up  into  everie  pulpit,  and  spred  heresies,  as  I  doubt 
not  but  he  dooth  in  the  mouth  of  wicked  preachers,  though  not  so 
grosselie  as  is  imagined  and  reported  by  the  papists  and  witchmongers. 
And  because  it  shall  not  be  said  that  I  beelie  them,  I  will  cite  a  storie 
crediblie  reported  by  their  cheefest  doctors  ;  namelie /a;«i?.y  Sprenger, 
and  Henrie  Institor,  who  saie  as  followeth,  even  word  for  word./ 


of  Witchcraft. 


Chap.  6. 


405 


The  sixt   Chapter.  347. 

How  the  divell preached  good  doctrijie  iti  the  shape  of  a  preesi,  how 
he  was  discovered^  ajtd  that  it  is  a  shame  (after  cotifitatio}i  of 
the  greater  witchcrafts)  for  aide  mail  to  give  credit  to  the  lesser 
points  thereof 

■N  a  time  the  divell  went  up  into  a  pulpit,  and  there  made 
a  verie  catholike  sermon  :  but  a  holie  preest  comming  to 
the  good  speed,  by  his  holinesse  perceived  that  it  was  the 
divell.  So  he  gave  good  eare  unto  him,  but  could  find  no 
fault  with  his  doctrine.  And  therefore  so  soone  as  the  sermon  was 
doone,  he  called  the  divell  unto  him,  demanding  the  cause  of  his  He  should 
sincere  preaching  ;  who  answered  :  Behold  I  speake  the  truth,  know-   '^^I'^^i  ^t^'^ 

f^  °  ^  '  asked  who 

ing  that  while  men  be  hearers  of  the  word,  and  not  followers,  God  is   gave  him 

the  more  offended,  and  my  kingdome  the  more  inlarged.     And  this    ""^  ^^^  ^" 

was  the  strangest  devise  (I  thinke)  that  ever  anie  divell  used  :  for  the 

apostles  themselves  could  have  done  no  more.     Againe,  when  with 

all  their  familiars,  their  ointments,  &c  :  whereby  they  ride  invisiblie, 

nor  with  all  their  charmes,  they  can  neither  conveie  themselves  from 

the  hands  of  such   as  laie  wait  for  them  ;  nor  can  get  out  of  prison, 

that  otherwise  can  go  in  and  out  at  a  mouse  hole*  ;  nor  finallie  can 

save  themselves  from  the  gallowes,  that  can  transubstantiate  their  own 

and  others  bodies  into  flies  or  fleas,  (Sic  :  who  seeth  not,  that  either 

they  lie,  or  are  beelied  in  their  miracles .?     When  they  are  said  to 

transfer  their  neighbors  corne  into/  their  owne  ground,  and  yet  are   if.82. 

perpetuall  beggers,  and  cannot  inrich  themselves,  either  with  monie 

or  otherwise  :  who  is  so  foolish  as  to  remaine  longer  in  doubt  of 

their  supernaturall  power.''     When  never  any  yet  from  the  beginning 

of  the  world  till  this  dale,  hath  openlie  shewed  any  other  tricke, 

conceipt,    or  cunning    point    of  witchcraft,    than    legierdemaine   or 

cousenage  :    who  will  tarrie   any    longer  for   further  triall  1     When 

both  the  common  law  and  also  the  injunctions  doo  condemne  pro- 

phesieng,  &  likewise  false  miracles,  and  such  as  beleeve  them  in 

these  daies  :  who  will  not  be  afraid  to  give  credit  to  those  knaveries  .'' 

When  heereby  they  make  the  divell  to  be  a  god  that  heareth  the 

praiers,  and  understandeth    the    minds    of  men  :    who  will  not  be 

ashamed,  being  a  christian,  to  be  so  abused  by  them  ?     When  they 

that  doo  write  most  franklie  of  these  matters,  except  lieng  Spretiger  &. 

Institor,  have  never  seene  any  thing  heerin  ;  insomuch  as  the  most 

credible  proofe  that  Bodin  bringeth  of  his  woonderfuU  tales  of  witch-    John.  Bcdin. 


licence  to 
preach. 


[*  pp.  gi,  Z2S.] 


4o6 


i6.  Booke. 


The  discoverie 


Yet  manie 
that  beare 
the  shew  of 
honest  men  348. 
are  verie 
credulous 
heerein. 


483- 


Witches 
are  comon- 
lie  verie 
beggers. 


craft,  is  the  report  of  his  host  at  an  alehouse  where  he  baited  :  who 
will  give  further  eare  unto  these  incredible  fables  ?  When  in  all  the 
new  testament,  we  are  not  warned  of  these  bodilie  appearances  of 
divels,  as  we  are  of  his  other  subtilties,  &c  :  who  will  be  afraid  of 
their  bugs  ?  When  no  such  bargaine  is  mentioned  in  the  scriptures, 
why  should  we  beleeve  so  incredible  and  impossible  covenants,  being 
the  ground  of  all  witchmongers  religion,  without  the  which  they  have 
no  probabilitie  in  the  rest  of  their  foolish  assertions  ?  When  as,  if 
any  honest  mans  conscience  be  appealed  unto,  he  must  confesse  he 
never  saw  triall  of  such  witch/craft  or  conjuration  to  take  effect,  as  is 
now  so  certeinlie  affirmed  :  what  conscience  can  condemne  poore 
soules  that  are  accused  wrongfullie,  or  beleeve  them  that  take  upon 
them  impiouslie  to  doo  or  worke  those  impossible  things  ?  When  the 
whole  course  of  the  scripture  is  utterlie  repugnant  to  these  impossible 
opinions,  saving  a  few  sentences,  which  neverthelesse  rightlie  under- 
stood, releeve  them  nothing  at  all  :  who  will  be  seduced  by  their  fond 
arguments  ?  When  as  now  that  men  have  spied  the  knaverie  of 
oracles,  &  such  pelfe,  and  that  there  is  not  one  oracle  in  the  world 
remaining  :  who  cannot  perceive  that  all  the  residue  heeretofore  of 
those  devises,  have  beene  cousenages,  knaveries,  and  lies  ?  When 
the  power  of  God  is  so  impudentlie  transferred  to  a  base  crea/ture, 
what  good  christian  can  abide  to  yeeld  unto  such  miracles  wrought 
by  fooles  ?  When  the  old  women  accused  of  witchcraft,  are  utterlie 
insensible,  and  unable  to  sale  for  themselves  ;  and  much  lesse  to 
bring  such  matters  to  passe,  as  they  are  accused  of :  who  will  not 
lament  to  see  the  extremitie  used  against  them  ?  When  the  foolisher 
sort  of  people  are  alwaies  most  mistrustfull  of  hurt  by  witchcraft,  and 
the  simplest  and  dotingest  people  mistrusted  to  doo  the  hurt  :  what 
wise  man  will  not  conceive  all  to  be  but  foUie  ?  When  it  were  an 
easie  matter  for  the  divell,  if  he  can  doo  as  they  affirme,  to  give  them 
great  store  of  monie,  and  make  them  rich,  and  dooth  it  not  ;  being  a 
thing  which  would  procure  him  more  disciples  than  any  other  thing 
in  the  world  :  the  wise  must  needs  condemne  the  divell  of  follie, 
and  the  witches  of  peevishnesse,  that  take  such  paines,  and 
give  their  soules  to  the  divell  to  be  tormented 
in  hell  fier,  and  their  bodies  to  the 
hangman  to  be  trussed  on 
the  gallowes,  for 
nichels  in 
a  bag. 


of  Witchc7'aft. 


Chap.  7. 


407 


The    seventh    Chapter. 


A  conclusion  against  witchcraft,  in  maner  and  forme  of 
an  Indticiioft. 

lY  this  time  all  kentishmen  know  (a  few  fooles  excepted) 
that  Robin  goodfellowe  is  a  knave.  All  wisemen  under- 
stand that  witches  miraculous  enterprises,  being  contrarie 
to  nature,  probabilitie  and  reason,  are  void  of  truth  or 
possibilitie.  All  protestants  perceive,  that  popish  charmes,  conjura- 
tions, execrations,  and  benedictions  are  not  efifectuall,  but  be  toies 
and  devises  onelie  to  keepe  the  people  blind,  and  to  inrich  the  cleargie. 
All  christians  see,  that  to  confesse  witches  can  doo  as  they  sale,  were 
to  attribute  to  a  creature  the  power  of  the  Creator.  All  children 
well  brought  up  conceive  and  spie,  or  at  the  least  are  taught,  that 
juglers  miracles  doo  consist  of  legierdemaine  and  confederacie.  The 
verie  heathen  people  are  driven  to  confesse,  that  there  can  be  no 
such  conference  betweene  a  spirituall  divell  and  a  corporall  witch, 
as  is  supposed.  For  no  doubt,  all  the  heathen  would/  then  have 
everie  one  his  familiar  divell  ;  for  they  would  make  no  conscience 
to  acquaint  themselves  with  a  divell  that  are  not  acquainted  with 
God. 

I  have  dealt,  and  conferred  with  manie  (marrie  I  must  confesse 
papists/  for  the  most  part)  that  mainteine  every  point  of  these 
absurdities.  And  surelie  I  allow  better  of  their  judgements,  than  of 
others,  unto  whome  some  part  of  these  cousenages  are  discovered 
and  scene  :  and  yet  concerning  the  residue,  they  remaine  as  wise  as 
they  were  before  ;  speciallie  being  satisfied  in  the  highest  and  greatest 
parts  of  conjuring  and  cousening  ;  to  wit,  in  poperie,  and  yet  will  be 
abused  with  beggerhe  jugling,  and  witchcraft. 


A  generall 
conclusion 
against 
them  who 
the  subject 
of  this  book 
concerneth 


484. 


349. 


The   eight    Chapter. 

Of  naturall  witchcraft  or  fascination. 

UT  bicause  I  am  loth  to  oppose  my  selfe  against  all  the 
writers  heerin,  or  altogither  to  discredit  their  stories,  or 
wholie  to  deface  their    reports,  touching  the  effects  of 
Ij  fascination  or  witchcraft ;  I  will  now  set  downe  certeine 
parts  thereof,  which  although  I  my  selfe  cannot  admit,  without  some 


4o8 


i6.  Booke. 


The  discoverie 


Isigonus. 

Memphra- 

dorus. 

Solon,  &"€. 

Vairus. 

J.  Bodinus. 

Mai.  male/. 


485- 


doubts,  difficulties  and  exceptions,  3'et  will  I  give  free  libertie  to  others 
to  beleeve  them,  if  they  list  ;  for  that  they  doo  not  directlie  oppugne 
my  purpose. 

Manie  great  and  grave  authors  write,  and  mania  fond  writers  also 
affirme,  that  there  are  certeine  families  in  Aplirica  which  with  their 
voices  bewitch  whatsoever  they  praise.  Insomuch  as,  if  they  com- 
mend either  plant,  corne,  infant,  horsse,  or  anie  other  beasts,  the  same 
presentlie  withereth,  decaieth  and  dieth.  This  mysterie  of  witchcraft 
is  not  unknowne  or  neglected  of  our  witchmongers,  and  superstitious 
fooles  heere  in  Eziropa.  But  to  shew  you  examples  neere  home  heere  in 
England,  as  though  our  voice  had  the  like  operation  :  you  shall  not 
heare  a  butcher  or  horssecourser  cheapen  a  bullocke  or  a  jade,  but  if 
he/  buie  him  not,  he  saith,  God  save  him  ;  if  he  doo  forget  it,  and  the 
horsse  or  bullocke  chance  to  die,  the  fault  is  imputed  to  the  chapman. 
Certeinelie  the  sentence  is  godlie,  if  it  doo  proceed  from  a  faithfull  and 
a  godlie  mind  :  but  if  it  be  spoken  as  a  superstitious  charme,  by 
those  words  and  syllables  to  compound  with  the  fascination  and  mis- 
adventure of  infortunate  words,  the  phrase  is  wicked  and  super- 
stitious, though  there  were  farre  greater  shew  of  godlinesse  than 
appeereth  therein. 


The    ninth   Chapter. 


With  the 
like  pro- 
pertie  were 
the  old  II- 
lyrian  peo- 
ple indued  : 
if  we  will 
credit  the 
words  of 
Sabinus 
grounded 
upon  the 
report  of 
Aul.  Gell. 


J.  Bap.  Nea- 
pol.  in  lib.  de 
naturali 
niagia. 


350. 


Of  inchanting  or  bewitching  eies. 

I  AN  IE  writers  agree  with  Virgil  and  Theocritus  in  the 
effect  of  witching  eies,  affirming  that  in  Scythia,  there  are 
women  called  Bithice,  having  two  balles  or  rather  blacks 
in  the  apple  of  their  eies.  And  as  Didymus  reporteth, 
some  have  in  the  one  eie  two  such  balles,  and  in  the  other  the  image 
of  a  horsse.  These  (forsooth)  with  their  angrie  lookes  doo  bewitch 
and  hurt  not  onelie  yoong  lambs,  but  yoong  children.  There  be  other 
that/  reteine  such  venome  in  their  eies,  and  send  it  foorth  by  beames 
and  streames  so  violentlie,  that  therewith  they  annoie  not  onlie  them 
with  whom  they  are  conversant  continuallie  ;  but  also  all  other, 
whose  companie  they  frequent,  of  what  age,  strength,  or  complexion 
soever  they  be  :  as  Cicero,  Pbitarch,  Philarchus,  and  manie  others 
give  out  in  their  writings. 

This  fascination  (saith  John  Baptista  Porta  Neapolita7tus)  though 
it  begin  by  touching  or  breathing,  is  alwaies  accomplished  and 
finished  by  the  eie,  as  an  extermination  or  expulsion  of  the  spirits 


of  Witchci'aft.  chap.  9.  409 

through    the   eies,  approching  to    the  hart  of    the  bewitched,  and    J.Bap.Nca- 
infecting  the  same,  &c.     Wherby  it  commeth  to  passe,  that  a  child,    nat'/rJu'  '^^ 
or  a  yoong  man  endued  with  a  cleare,  whole,  subtill  and  sweet  bloud,    '"''fi'^^- 
yeeldeth  the  like  spirits,  breath,  and  vapors  springing  from  the  purer 
bloud  of  the  hart.     And  the  lightest  and  finest/  spirits,  ascending  into   486. 
the  highest  parts  of  the  head,  doo  fall  into  the  eies,  and  so  are  from 
thence  sent  foorth,  as  being  of  all  other  parts  of  the  bodie  the  most 
cleare,  and  fullest  of  veines  and  pores,  and  with  the  verie  spirit  or 
vapor  proceeding  thence,  is  conveied  out  as  it  were  by  beames  and 
streames  a  certeine  fierie  force  ;  whereof  he  that  beholdeth  sore  eies    This  is  held 
shall  have  good  experience.     For  the  poison  and  disease  in  the  eie  in-    °iuth'"'^  "^""^ 
fecteth  the  aire  next  unto  it,  and  the  same  proceedeth  further,  carrieng 
with  it  the  vapor  and  infection  of  the  corrupted  bloud  :  with  the  con- 
tagion whereof,  the  eies  of  the  beholders  are  most  apt  to  be  infected. 
By  this  same  meanes  it  is  thought  that  the  cockatrice  depriveth  the 
life,  and  a  woolfe  taketh  awaie  the  voice  of  such  as  they  suddenlie 
meete  withall  and  behold. 

Old  women,  in  whome  the  ordinarie  course  of  nature  faileth  in  the 
office  of  purging  their  naturall  monethlie  humors,  shew  also  some 
proofe  hereof     For  (as  the  saidy.^^./'.iV.  reporteth,  alledging  ^r/j-- 
iotle  for  his  author)  they  leave  in  a  looking  glasse  a  certeine  froth, 
by  meanes  of  the  grosse  vapors  proceeding  out  of  their  eies.     Which 
commeth    so  to  passe,  bicause  those    vapors    or   spirits,    which    so 
abundantlie  come  from  their  eies,  cannot  pearse  and  enter  into  the 
glasse,  which  is  hard,  and  without  pores,  and  therefore  resisteth  :  but    Non  est  in 
the  beames  which  are  carried  in  the  chariot  or  conveiance  of  the    f,^^"^Zci7. 
spirits,  from  the  eies  of  one  bodie  to   another,  doo  pearse  to  the  in-    latur  in  co. 
ward  parts,  and  there  breed  infection,  whilest  they  search  and  seeke 
for  their  proper  region.     And  as  these  beames  &  vapors  doo  proceed 
from  the  hart  of  the  one,  so  are  they  turned  into  bloud  about  the 
hart  of  the  other  :  which  bloud  disagreeing  with  the  nature  of  the 

bewitched    partie,    infeebleth    the    rest    of     his    bodie,    and 

maketh  him  sicke  :  the  contagion  wherof  so  long  con- 

tinueth,  as  the  distempered  bloud  hath  force  in  the 

members.  And  bicause  the  infection  is  of  bloud, 

the  fever  or  sicknes  will  be  continuall  ; 

whereas  if  it  were  of  choler,  or 

flegme,  it  would  be 

intermittent  or 

alterable.// 


l^ 


4IO 


1 6    Rooke. 


TJie  discovcrie,  &c. 


Nescio  quis  ocu- 
lus  teneros  mi- 
hi  fascinat  ag- 
nos,  saith  Virgil: 
and  thus  Engli- 
shed by  Abni- 
hatji  FUmiftg: 

I  wote  not  I 
IVhat  witching  eie 
Doth  71SC  to  hajit 
My  tfndt'r  lams 
Sucking  their  dams 
And  them  inchant, 


'^^7-     351.  The    tenth    Chapter. 

Of  natiirall  luitchn-aft  for  love,  &^c. 

UT  as  there  is  fascination  and  witchcraft  by  mahcious  and 
angrie  eies  unto  displeasure  :  so  are  there  witching  as- 
pects, tending  contrariwise  to  love,  or  at  the  least,  to  the 
procuring  of  good  will  and  liking.    For  if  the  fascination 
or  witchcraft  be  brought  to  passe  or  provoked  by  the  desire,  by  the 
wishing  and  coveting  of  anie  beautifuU  shape  or  favor,  the  venome  is 
strained  through  the  eies,  though  it  be  from  a  far,  and  the  imagination 
of  a  beautiful!  forme  resteth  in  the  hart  of  the  lover,  and  kmdleth 
the  fier  wherewith  it  is  afflicted.     And  bicause   the  most  delicate, 
sweete,  and  tender  bloud  of  the  belooved  doth  there  wander,  his 
countenance  is  there  represented  shining  in  his  owne   bloud,  and 
cannot  there  be  cjuiet ;  and  is  so  haled  from  thence,  that  the  bloud 
of  him  that  is  wounded,  reboundeth  and  slippeth  into  the  wounder, 
according  to  the  saieng  of  Lucretiics  the  poet  to  the  like  purpose  and 
meaning  in  these  verses  : 

Idqiie  petit  corpus,  mens  nude  est  saucia  ainore, 
Ndinqne  onines  pleriinque  cadunt  in  vtilnus,  &^  ilhun 
Eniicat  in  partem  sanguis,  unde  icitnur  ictu  ; 
Et  si  coniiniis  est,  as  turn  ruber  occupat  hutnor : 

And  to  that  bodie  tis  rebounded, 
From  whence  the  mind  by  love  is  wounded, 
For  in  a  maner  all  and  some. 
Into  that  wound  of  love  doo  come,] 
j^gg  A)id  to  that  part  the  bloud  doth  flee 

From  whence  with  stroke  we  striken  bee, 
If  hard  at  hand,  and  neere  in  place, 
Then  ruddie  colour  files  the  face. 

Thus  much  may  seeme  sufficient  touching  this  matter  of  naturall 
magicke ;  whereunto  though  much  more  may  be  annexed,  yet  for  the 
avoiding  of  tediousnes,  and  for  speedier  passage  to  that  which 
remaineth ;  I  will  breake  off  this  present  treatise. 
And  now  somewhat  shall  be  said  con- 
cerning divels  and  spirits 
in  the  discourse 
following.// 


Englished  by 

Abraham 

Fleming. 


A  Discourse  ttpon  divels  and  spi7'its,    ^'^^^    35i[2], 


and  first  of  philosophers  opinio Jis,  also  the 

maner  of  their  reasoning  hereupon  ;* 

and  the  same  confuted. 


[»  This  line  Itnl.] 


The    first    Chapter. 

HERE  is  no  question  nor  theme  (saith  Hierome  Cardane) 
so  difficult  to  deale  in,  nor  so  noble  an  argument  to  dis- 
pute upon,  as  this  of  divels  and  spirits.  For  that  being 
confessed  or  doubted  of,  the  eternitie  of  the  soule  is 
either  affirmed  or  denied.  The  heathen  philosophers  reson  hereof 
amongest  themselves  in  this  sort.  First,  they  that  mainteine  the 
perpetuitie  of  the  soule,  saie  that  if  the  soule  died  with  the  bodie  ; 
to  what  end  should  men  take  paines  either  to  live  well  or  die  well, 
when  no  reward  for  vertue  nor  punishment  for  vice  insueth  after 
this  life,  the  which  otherwise  they  might  spend  in  ease  and  securitie? 
The  other  sort  saie  that  vertue  and  honestie  is  to  be  pursued,  Non 
spe prcBmii^i  sed  virtiitis  amore,  that  is,  Not  for  hope  of  reward,  but 
for  love  of  vertue.  If  the  soule  live  ever  (saie  the  other)  the  least 
portion  of  life  is  here.  And  therefore  we  that  mainteine  the  perpe- 
tuitie of  the  soule,  may  be  of  the  better  comfort  and  courage,  to 
susteine  with  more  constancie  the  losse  of  children,  yea  and  the 
losse  of  life  it  selfe  :  whereas,  if  the/  soule  were  mortall,  all  our  hope 
and  felicitie  were  to  be  placed  in  this  life,  which  manie  Atheists  (I 
warrant  you)  at  this  dale  doo.  But  both  the  one  and  the  other 
missed  the  cushion.  For,  to  doo  anie  thing  without  Christ,  is  to 
wearie  our  selves  in  vaine  ;  sith  in  him  onelie  our  corruptions  are 
purged.  And  therefore  the  follie  of  the  Gentils,  that  place  Snnunntn 
bonum  in  the  felicitie  of  the  bodie,  or  in  the  happines  or  pleasures  of 
the  mind,  is  not  onelie  to  be  derided,  but  also  abhorred.  For,  both 
our  bodies  and  minds  are  intermedled  with  most  miserable  calamities: 
and  therefore  therin  cannot  consist  perfect  felicitie.  But  in  the  word 
of  God  is  exhibited  and  offi^red  unto  us  that  hope  which  is  most 
certeine,  absolute,  sound  &  sincere,  not  to  be  answered  or  denied  by 
the  judgement  of  philosophers  themselves.     For  they  that  prcferre 


//.  Card.  lib. 
de  var.  rer. 
i6.  cap.  93. 


The  Plalo- 
nists  and 
Stoiks. 


The  Epicu- 
reans and 
Peripate- 
tiks. 


490. 


Su  in  ni  u  VI 
bonum  can- 
not consist 
in  the  hip- 
pines  of  the 
bodie  or 
mind. 


Mnrall  te- 
pcrancf. 


412 


Chap.  2. 


A  discourse  of 


Morall 
prudence. 


Morall 
justice. 


Morall 
fortitude. 


Rom.  2. 


temperance  before  all  other  things  as  Suviimtni  boninn,  must  needs 
see  it  to  be  but  a  witnesse  of  their  naturall  calamitie,  corruption  and 
wickednes  ;  and  that  it  serveth  for  nothing,  but  to  restraine  the 
dissolutenes,  which  hath  place  in  their  minds  infected  with  vices  ; 
which  are  to  be  bridled  with  such  corrections  :  yea  and  the  best  of 
them  all  faileth  in  some  point  of  modestie.  Wherefore  serveth  our 
philosophers  prudence,  but  to  provide  for  their  owne  foUie  and 
miserie  ;  whereby  they  might  else  be  utterlie  overthrowne .''  And  if 
their  nature  were  not  intangled  in  errors,  they  should  have  no  need/ 
353.  of  such  circumspection.  The  justice  whereof  they  speake,  serveth 
but  to  keepe  them  from  ravine,  theft,  and  violence  :  and  yet  none  of 
them  all  are  so  just,  but  that  the  verie  best  and  uprightest  of  them 
fall  into  great  infirmities,  both  dooing  and  suffering  much  wrong  and 
injurie.  And  what  is  their  fortitude,  but  to  arme  them  to  endure 
miserie,  greefe,  danger,  and  death  it  selfe  }  But  what  happinesse  or 
goodnesse  is  to  be  reposed  in  that  life,  which  must  be  waited  upon 
with  such  calamities,  and  finallie  must  have  the  helpe  of  death  to 
finish  it  ?  I  saie,  if  it  be  so  miserable,  why  doo  they  place  Suvumtm 
bomim  therein  1  S.  Paule  to  the  Romatis  sheweth,  that  it  cannot  be 
that  we  should  atteine  to  justice,  through  the  morall  and  naturall 
actions  and  duties  of  this  life  :  bicause  that  never  the  Jewes  nor  the 
Gentiles  could  expresse  so  much  in  their  lives,  as  the  verie  lawe  of 
nature  or  of  Moses  required.  And  therefore  he  that  worketh  without 
Christ,  doth  as  he  that  reckoneth  without  his  host./ 


4gi. 


The    second    Chapter. 


The  que- 
stion about 
spirits 
doubtful! 
and  diffi- 
cult. 


Mine  ozune  opi7iion  concerning  this  argtiment,  to  tJie  disproofe  of 
some  w}'itcrs  herenpon. 

FOR  my  part  doo  also  thinke  this  argument,  about  the 
nature  &  substance  of  divels  and  spirits,  to  be  so  difficult, 
as  I  am  persuaded  that  no  one  author  hath  in  anie  certeine 
or  perfect  sort  hitherto  written  thereof  In  which  respect 
I  can  neither  allow  the  ungodly  and  prophane  sects  and  doctrines  of  the 
Saddiices  &  Peripatetiks,  who  denie  that  there  are  any  divels  or 
spirits  at  all ;  nor  the  fond  &  superstitious  treatises  oi  Plato,  Proclns, 
Plotinus,  Porphyrie  ;  nor  yet  the  vaine  &  absurd  opinions  of  Psellus, 
Nider,  Spretiger,  Cumatnts,  Dodin,  Michael,  Andrceas,  James  Mat- 
thcBUs,  Laurentius  Ananias,  J amblichus,  &^c  :  who  with  manie  others 
write  so  ridiculouslie  in  these  matters,  as  if  they  were  babes  fraied 


Divels  and  sphnts.  chap.  2.  413 

with  busses  ;    some  affirming  that  the  soules  of  the  dead  become  Pioiinus. 
spirits,    the    good    to    be    angels,  the  bad  to  be  divels  ;  some  that  lIIi-.  ^«a- 
spirits  or  divels  are  onelie  in  this  life  ;   some,  that  they  are  men  ;  ""^^■ 
some,  that  they  are  women  ;   some,  that  divels  are  of  such  gender  The  Mani- 
as they  list   themselves  ;  some,  that    they   had    no    beginning,  nor  \iutarch. 
shall  have  ending,  as    the  Ma7iicheis   mainteine  ;  some,  that    they  P^'^'-j^^-  , 

^l(X  I,    fft  CI  It'/ 

are  mortall  &  die,  as  Plutarch  affirmeth  of  Pan  ;  some,  that  they   Avicen,  and' 

have  no  bodies  at  all,  but  receive  bodies,  according  to  their  phan-   ijlj'js^^''^'' 

tasies  &  imaginations  ;  some,  that  their  bodies  are  given  unto  them ; 

some,  that  they  make  themselves.    Some  saie  they  are  wind  ;  some.    The  Thal- 

that  they  are  the  breath  of  living  creatures  ;  some,  that  one  of  them   ™"  "''^" 

begat  another  ;  some,  that   they  were  created    of  the  least  part  of  Psdlus,  iS^c. 

the  masse,  whereof  the  earth   was  made  ;  and  some,  that  they  are 

substances  betweene  God  and  man,  and  that  of  them  some  are  terres- 

triall,  some  celestiall,  some  waterie,  some  airie,  some    fierie,  some   The  Piato- 

starrie,  and  some  of  each  and  everie  part  of  the  elements,  and  that 

they  know  our  thoughts,  and  carrie  our  good  works   and  praiers  to 

God,  and  returne  his  benefits  backe  unto  us,/  and  that  they  are  to  be   The  Pa-     49^- 

worshipped  :  wherein  they  meete  and  agree  jumpe  with  the  papists  ; 

as  if  you  read  the  notes  upon  the  second  chapter  to  the  Co/ossi'ans,!  in    354. 

the  Seminaries  testament  printed  at  RJiemes^  you  shall  manifestlie  see, 

though  as  contrarie  to  the  word  of  God  as  blacke  to  white,  as  appear-    ^  ^^        ^^ 

eth  in  \h&  Apocalypse,  \\\vqxq  the  angell  expresselie  forbad /f/;;;  to    ibid.  22. 8.  9. 

worship  him. 

Againe,  some  saie  that  they  are  meane  betwixt  terrestriall  and 
celestiall  bodies,  communicating  part  of  each  nature ;  and  that 
although  they  be  eternal!,  yet  that  they  are  mooved  with  affections  : 
and  as  there  are  birds  in  the  aire,  fishes  in  the  water,  and  wormes  in 
the  earth  ;  so  in  the  fourth  element,  which  is  the  fier,  is  the  habitation 
of  spirits  and  divels.  And  least  we  should  thinke  them  idle,  they  saie 
they  have  charge  over  men,  and  governement  in  all  countries  and 

nations.     Some  saie  that  they  are  onelie  imaginations  in  the       The  Sad- 
mind  of  man.     Tertullian  saith  they  are  birds,  and  flie  faster 
than   anie   fowle   of  the   aire.      Some  saie   that  divels 
are  not,  but  when  they  are  sent ;  and  therefore  are 
called  evill  angels.     Some  thinke  that  the 
divell  sendeth  his  angels  abrode,  and 
he  himselfe  maketh  his  con- 
tinuall  abode  in  hell, 
his  mansion 
place. 


414 


Cliap.  3. 


A  discourse  of 


The  third  Chapter. 


Psellus  dc 
cferationc 
dcemonum, 
cap.  8. 


493- 


Such  are 
spirits 
walking 
in  white 
sheetes,  &c 


Psellns,  ibid. 
cap.  9. 


Idem.  cap.  10. 


Idem  ibid, 
cap.  II. 
Oh  hethe- 
nish,  nay  oh 
papisticall 
follie  ! 


355. 


The  opini- 
ons of  all 
papists. 

A  couse- 
ning  kna- 
verie. 


The  Opinion  of  Psellus  tojichino;  spirits.,  of  their  severall  orders., 
and  a  confutation  of  his  errors  thcrei7t. 

fSELLUS  being  of  authoritie  in  the  church  o{  Rome,  and 
not  impugnable  by  anie  catholike,  being  also  instructed 
in  these  supernaturall  or  rather  diabolical!  matters  by  a 
monke  called  Marct(s,  who  had  beene  familiarlie  convers- 
ant a  long  time,  as  he  said,  with  a  certeine  divell,  reporteth  upon  the 
same  divels  owne  word,  which  must  needs  understand  best  the  state  of 
this  question,  that  the  bodies  of  angels  and  divels  consist  not  now  of  all 
one  element,  though  perhaps  it  were  otherwise  before  the  fall  of  Ltecij- 
fcr;  and  that  the  bodies  of  spirits  and  divels  can  feele  and  be  felt,  doo 
hurt  and  be  hurt  :  in  so  much  as  they  lament  when  they  are  stricken; 
and  being  put  to  the  fier  are  burnt,  and  yet  that  they  themselves 
burne  continuallie,  in  such  sort  as  they  leave  ashes  behind  them  in 
places  where  they  have  beene  ;  as  manifest  triall  thereof  hath  beene 
(if  he  sale  truelie)  in  the  borders  of  Italie.  He  also  saith  upon  like 
credit  and  assurance,  that  divels  and  spirits  doo  avoid  and  shed  from 
out  of  their  bodies,  such  seed  or  nature,  as  whereby  certeine  vermine 
are  ingendered  ;  and  that  they  are  nourished  with  food,  as  we  are, 
saving  that  they  receive  it  not  into  their  mouthes,  but  sucke  it  up 
into  their  bodies,  in  such  sort  as  sponges  soke  up  water.  Also  he 
saith  they  have  names,  shapes,  and  dwelling  places,  as  indeed  they 
have,  though  not  in  temporall  and  corporall  sort. 

Furthermore,  he  saith,  that  there  are  six  principal!  kind  of  divels, 
which  are  not  onelie  corporall,  but  temporall  and  worldlie.  The  first 
sort  consist  of  fier,  wandering  in  the  region  neere  to  the  moone,  but/ 
have  no  power  to  go  into  the  moone.  The  second  sort  consisting  of 
aire,  have  their  habitation  more  lowe  and  neere  unto  us :  these  (saith 
he)  are  proud  and  great  boasters,  verie  wise  and  deceitful],  and  when 
they  come  downe  are  seene  shining  with  streames  of  fier  at  their 
taile.  He  saith  that  these  are  commonlie  conjured  up  to  make  images 
laugh,  and  lamps  burne  of  their  owne  accord  ;  and  that  in  Assyria 
they  use  much  to  prophesie  in  a  bason  of  water.  Which  kind  of 
incantation  is  usuall  among  our  conjurors  :  but  it  is  here  commonlie 
performed  in  a  pitcher  or  pot  of  water  ;  or  else  in  a  violl  of  glasse 
filled  with  water,  wherin  they  say  at  the  first  a  litle  sound  is  heard 
without  a  voice,  which  is  a  token  of  the  divels  comming.  Anon  the 
water  seemeth  to  be  troubled,  and  then  there  are  heard  small  voices. 


Divels  and  spirits. 


Chap.  3. 


415 


wherewith  they  give  their  answers,  speaking  so  softlie  as  no  man  can 
well  heare  them  :  bicause  (saith  Cardane)  they  would  not  be  argued 
or  rebuked  of  lies.  But  this  I  have  else-where  more  largelie  de- 
scribed and  confuted.  The  third  sort  of  divels  Pselhts  saith  are 
earthlie  ;  the  fourth  waterie,  or  of  the  sea  ;  the  fift  under  the  earth  ; 
the  sixt  sort  are  Lnciftigi,  that  is,  such  as  delight  in  darkenes,  &  are 
scant  indued  with  sense,  and  so  dull,  as  they  can  scarse  be  mooved 
with  charmes  or  conjurations./ 

The  same  man  saith,  that  some  divels  are  woorse  than  other,  but 
yet  that  they  all  hate  God,  and  are  enimies  to  man.  But  the  woorser 
moitie  of  divels  are  Aqtcei,  Stebterranet,  and  Liicifugi  •*  that  is, 
waterie,  under  the  earth,  and  shunners  of  light  :  bicause  (saith  he) 
these  hurt  not  the  soules  of  men,  but  destroie  mens  bodies  like  mad 
and  ravening  beasts,  molesting  both  the  inward  and  outward  parts 
thereof.  Aqiiei  are  they  that  raise  tempests,  and  drowne  seafaring 
men,  and  doo  all  other  mischeefes  on  the  water.  Subterranei  and 
Lticiftigi  enter  into  the  bowels  of  men,  and  torment  them  that  they 
possesse  with  the  phrensie,  and  the  falling  evill.  They  also  assault 
them  that  are  miners  or  pioners,  which  use  to  worke  in  deepe  and 
darke  holes  under  the  earth.  Such  divels  as  are  earthie  and  aierie, 
he  saith  enter  by  subtiltie  into  the  minds  of  men,  to  deceive  them, 
provoking  men  to  absurd  and  unlawfull  affections. 

But  herein  his  philosophie  is  verie  unprobable,  for  if  the  divell  be 

earthie,  he  must  needs  be  palpable ;  if  he  be  palpable,  he  must  needs 

kill  them  into  whose  bodies  he  entereth.     Item,  if  he  be  of  earth 

created,  then  must  he  also  be  visible  and  untransformable  in  that 

point  :  for  Gods  creation  cannot  be  annihilated  by  the  creature.     So 

as,  though  it  were  granted,  that  they  might  adde  to  their  substance 

matter  and  forme,  &c  :    yet  is  it  most  certeine,  that  they  cannot 

diminish  or  alter  the  substance  whereof  they  consist,  as  not  to  be 

(when  they  list)  spirituall,  or  to  relinquish  and  leave  earth,  water, 

fier,  aier,  or  this  and  that  element  whereof  they  are  created.     But 

howsoever  they  imagine  of  water,  aier,  or  fier,  I   am  sure  earth  must 

alwaies  be  visible  and  palpable  ;  yea,  and  aier  must  alwaies  be  invisible, 

and  fier  must  be  hot,  and  water  must  be  moist.     And  of  these 

three  latter  bodies,  speciallie  of  water  and  aier,  no 

forme  nor  shape  can  be  exhibited  to 

mortall  eies  naturallie,  or  by 

the  power  of  anie 

creature.// 


//.  Card.  lib. 
dc  var.  rcr. 
16.  cap.  93. 


494- 


Divels  of 
diverse  na- 
tures, and 
their  ope- 
rations. 

[*  These  three 
Ital.] 


The  for- 
mer opini- 
on confu- 
ted. 


4i6 


Chap.  4. 


A  discourse  of 


Psellus  lib. 
de  operat. 
deem.  cap.  12. 
If  this  were 
spoken  of 
the  temp- 
tations, &c. 
of  satan,  it 
were  tolle- 
rable. 


I.  Cor.  12. 


rsillus.  ibid, 
cap.  13. 

If  a  babe  of 
two  yeeres 
old  throwe 
stones  from 
Powles 
steeple, 
they  will 
doo  hurt, 


Howbeit  I 
thinke  the 
spirit  of 
tentation 
to  be  that 
divell  ;  & 
therefore 
Christ  bid- 
detli  us 
watch  and 
praie,  least 
we  be  tem- 
ted,&c. 
Psfl.  ill  ope- 
rat.  derm. 
cap.  14. 


^pj.     350.  The    fourth    Chapter. 

More  absurd  assertions  of  Pselhcs  and  such  others.,  concerning  the 
actions  and  passions  of  spirits.,  his  definition  of  them,  and  of 
his  experience  therein. 

OREOVER,  the  same  author  saith,  that  spirits  whisper 

in  our  minds,  and  yet  not  speaking  so  lowd,  as  our  eares 

may  heare  them  :  but  in  such  sort  as  our  soules  speake 

together  when  they  are  dissolved  ;  making  an  example 

by  lowd  speaking  a  farre  off,  and  a  comparison  of  soft  whispering 

neere  hand,  so  as  the  divell  entreth  so  neere  to  the  mind  as  the  eare 

need  not  heare  him  ;  and  that  everie  part  of  a  divell  or  spirit  seeth, 

heareth,  and  speaketh,  &c.     But  herein  I  will  beleeve  Paule  better 

than  Psellus,  or  his  monke,  or  the  moonks  divell.     For  Paule  saith  ; 

If  the  whole  bodie  were  an  eie,  where  were  hearing?     If  the  whole 

bodie  were  hearing,  where  were  smelling,  &c.     Whereby  you  may 

see  what  accord  is  betwixt  Gods  word  and  witchmongers. 

The  papists  proceed  in  this  matter,  and  sale,  that  these  spirits  use 
great  knaverie  and  unspeakeable  bawderie  in  the  breech  and  middle 
parts  of  man  and  woman,  by  tickeling,  and  by  other  lecherous 
devises  ;  so  that  they  fall  jumpe  in  judgement  and  opinion,  though 
verie  erroniouslie,  with  the  foresaid  Psellus,  of  whose  doctrine  also 
this  is  a  parcell  ;  to  wit,  that  these  divels  hurt  not  cattell  for  the  hate 
they  beare  unto  them,  but  for  love  of  their  naturall  and  temperate 
heate  and  moisture,  being  brought  up  in  deepe,  drie  and  cold  places: 
marie  they  hate  the  heate  of  the  sun  and  the  fier,  bicause  that  kind 
of  heate  drieth  too  fast.  They  throwe  downe  stones  upon  men,  but 
the  blowes  thereof  doo  no  harme  to  them  whome  they  hit  ;  bicause 
they  are  not  cast  with  anie  force  :  for  (saith  he)  the  divels  have  little 
and  small  strength,  so  as  these  stones  doo  nothing  but  fraie  and 
terrifie  men,  as  scarecrowes  doo  birds  out  of  the  coine  feelds.  But 
when  these  divels  enter  into  the  pores,  than  doo  they  raise  woonder- 
4g6.  full  tumults  in  the  bodie/  and  mind  of  man.  And  if  it  be  a  subterrene 
divell,  it  dooth  writh  and  bow  the  possessed,  and  speaketh  by  him, 
using  the  spirit  of  the  patient  as  his  instrument.  But  he  saith,  that 
when  Lucifigus  possesseth  a  man,  he  maketh  him  dumbe,  and  as  it 
were  dead  :  and  these  be  they  that  are  cast  out  (saith  he)  onelie  by 
fasting  and  praier. 

The  same  Psellus,  with  his  mates  Bodin  and  the  penners  of  M. 
Mai.  and  others,  doo  find  fault  with  the  physicians  that  affirme  such 


Divels  and  spirits.  chap  4-  417 

infirmities  to  be  cureable  with  diet,  and  not  by  inchantments  ;  saieng, 
that  physicians  doo  onlie  attend  upon  the  bodie,  &  that  which  is 
perceiveable  by  outward  sense  ;  and  that  as  touching  this  kind  of 
divine  philosophic,  they  have  no  skill  at  all.  And  to  make  divels  and  id.;n.cap.  17 
spirits  seeme  yet  more  corporall  and  terrene,  he  saith  that  certeine 
divels  are  belonging  to  certeine  countries,  and  speake  the  languages 
of  the  same  countries,  and  none  other  ;  some  the  Assyrian,  some 
the  ChaldcBan,  &  some  the  Persian  toong,  and  that  they  feele  stripes, 
and  feare  hurt,  and  speciallie  the  dint  of  the  sword/  (in  which  respect  357. 
conjurors  have  swords  with  them  in  their  circles,  to  terrifie  them)  and 
that  they  change  shapes,  even  as  suddenlie  as  men  doo  change  colour 
with  blushing,  feare,  anger,  and  other  moods  of  the  mind.  He  saith 
yet  further,  that  there  be  brute  beasts  among  them,  and  yet  divels,  ^eaSjt_|'^« 
and  subject  to  anie  kind  of  death  ;  insomuch  as  they  are  so  foolish, 
as  they  may  be  compared  to  flies,  fleas,  and  wormes,  who  have  no 
respect  to  any  thing  but  their  food,  not  regarding  or  remembring  the 
hole  from  out  of  whence  they  came  last.  Marrie  divels  compounded 
of  earth,  cannot  often  transforme  themselves,  but  abide  in  some  one 
shape,  such  as  they  best  like,  and  most  delight  in  ;  to  wit,  in  the 
shape  of  birds  or  women  :  and  therefore  the  Greeks  call  them  Neidas, 
Nereidas,  and  Dreidas  in  the  feminine  gender ;  which  Dreidce  inha- 
bited (as  some  write)  the  ilands  beside  Scotland  Q.?L\\&diDruidcB,^\v\z\\. 
by  that  meanes  had  their  denomination  and  name.  Other  divels  that 
dwell  in  drier  places  transforme  themselves  into  the  masculine  kind. 
Finallie  Psellus  saith  they  know  our  thoughts,  and  can  prophesie  of 
things  to  come.  His  definition  is,  that  they  are  perpetuall  minds  in  ^^l^'^^]"-^ 
a  passible  bodie.  thing  him- 

•  •  selfe 

To  verefie  these  toies  he  saith,  that  he  himselfe  sawe  m  a  certeme 
night  a  man  brought  up  by  Aldus  Libius  into  a  moun/taine,  and  that  497- 
he  tooke  an  hearbe,  and  spat  thrise  into  his  mouth,  and  annointed 
his  eies  with  a  certeine  ointment,  so  as  thereby  he  sawe  great  troopes  ^''°'^j?^'®. 
of  divels,  and  perceived  a  crowe  to  flie  into  his  mouth  ;  and  since  stuflfe. 
that  houre  he  could  prophesie  at  all  times,  saving  on  good  fridaie, 
and  easter  sundaie.  If  the  end  of  this  tale  were  true,  it  might  not 
onelie  have  satisfied  the  Greeke  church,  in  keeping  the  daie  of  easter, 
togither  with  the  church  of  Rome  ;  but  might  also  have  made  the 
pope  (that  now  is)  content  with  our  Christmas  and  easter  daie,  and 
not  to  have  gathered  the  minuts  together,  and  reformed  it  so,  as  to 
shew  how  falselie  he  and  his  predecessors  (whome  they  saie  could 
not  erre)  have  observed  it  hitherto.  And  trulie  this,  and  the  dansing 
of  the  sunne  on  easter  daie  morning  suflicientlie  or  rather  miraculous- 
lie  proveth  that  computation,  which  the  pope  now  beginneth  to  doubt 
of,  and  to  call  in  cjuestion. 


4i8 


Chap.  5. 


A  discourse  of 


Fasc.  Card, 
operat.  de 
dcemon. 


358. 


498. 


The    fift    Chapter. 

The  opinion  of  Fascitis  Cardanus  touching  spirits,  and  of  his 
familiar  divell. 

I ASCIUS  CARDANUS  had  (as  he  himselfe  and  his  sonne 
HieroDie  Cardatms  report)  a  familiar  divell,  consisting  of 
the  fierie  element,  who,  so  long  as  he  used  conjuration, 
did  give  true  answers  to  all  his  demands  :  but  when  he 
burned  up  his  booke  of  conjurations,  though  he  resorted  still  unto 
him,  yet  did  he  make  false  answers  continuallie.  He  held  him  bound 
twentie  &  eight  yeares,  and  loose  five  yeares.  And  during  the  time 
that  he  was  bound,  he  told  him  that  there  were  manic  divels  or  spirits. 
He  came  not  alwaies  alone,  but  sometimes  some  of  his  fellowes  with 
him.  He  rather  a/greed  with  Psellus  than  with  Plato  :  for  he  said 
they  were  begotten,  borne,  died,  and  lived  long  ;  but  how  long,  they 
told  him  not :  howbeit  as  he  might  conjecture  by  his  divels  face,  who 
was  42.  yeares  old,  and  yet  appeared  verie  yoong,  he  thought  they 
lived  two  or  three  hundred  yeares  ;  and  they  said  that  their  soules/ 
and  ours  also  died  with  their  bodies.  They  had  schooles  and  uni- 
versities among  them  :  but  he  conceived  not  that  anie  were  so  dull 
headded,  as  Psellus  maketh  them.  But  they  are  verie  quicke  in 
credit,  that  beleeve  such  fables,  which  indeed  is  the  groundworke  of 
witchcraft  and  conjuration.  But  these  histories  are  so  grosse  and 
palpable,  that  I  might  be  thought  as  wise  in  going  about  to  confute 
them,  as  to  answer  the  stories  of  Frier  Rush,  Adam  Bell,  or  the 
golden  Legend. 


The  Plato- 
nists  opi- 
nion. 


The    sixt    Chapter. 

The  opinion  of  Plato  concerning  spirits,  divels  and  angels,  what 
sacrifices  they  like  best,  what  they  feare,  and  of  Socrates  his 
familiar  divell. 

IlATO  and  his  followers  hold,  that  good  spirits  appeare 
in  their  owne  likenesse  ;  but  that  evill  spirits  appeare 
and  shew  themselves  in  the  forme  of  other  bodies  ;  and 
that  one  divell  reigneth  over  the  rest,  as  a  prince  dooth 
in  everie  perfect  commonwelth  over  men.  Item,  they  obteine  their 
purposes  and  desires,  onelie  by  intreatie,  of  men  and  women  ;  bicause 


Divels  and  spijnts. 


Chap.  6. 


419 


in  nature  they  are  their  inferiors,  and  use  authoritie  over  men  none 
otherwise  than  priests  by  vertue  of  their  function,  and  bicause  of 
religion,  wherein  (they  saie)  they  execute  the  office  of  God.  Some- 
times they  saie  that  the  fierie  spirits  or  supreme  substances  enter 
into  the  puritie  of  the  mind,  and  so  obteine  their  purpose ;  sometimes 
otherwise,  to  wit,  by  vertue  of  holie  charmes,  and  even  as  a  poore 
man  obteineth  for  Gods  sake  anie  thing  at  a  princes  hand  as  it  were 
by  importunatnesse. 

The  other  sort  of  divels  and  defiled  soules  are  so  conversant  on 
earth,  as  that  they  doo  much  hurt  unto  earthlie  bodies,  speciallie  in 
lecherie.  Gods  and  angels  (saie  they)  bicause  they  want  all  material! 
and  grosse  substance,  desire  most  the  pure  sacrifice  of  the  mind. 
The  grosser  and  more  terrestriall  spirits  desire  the  grosser  sacrifices ; 
as  beasts  and  cattell.  They  in  the  middle  or/  meane  region  delight 
to  have  frankincense,  and  such  meane  stuffe  offered  unto  them  :  and 
therefore  (saie  they)  it  is  necessarie  to  sacrifice  unto  them,  all  maner 
of  things,  so  the  same  be  slaine,  and  die  not  of  their  owne  accord  : 
for  such  they  abhorre.  Some  saie  that  spirits  feare  woonderfullie 
vaine  threats,  and  thereupon  will  depart  ;  as  if  you  tell  them  that 
you  will  cut  the  heavens  in  peeces,  or  reveale  their  secrets,  or  com- 
plaine  of  them  to  the  gods,  or  saie  that  you  will  doo  anie  impossi- 
bilitie,  or  such  things  as  they  cannot  understand  ;  they  are  so 
timerous,  as  they  will  presentlie  be  gone  :  and  that  is  thought  the 
best  waie  to  be  rid  of  them.  But  these  be  most  commonlie  of  that 
sort  or  companie,/  which  are  called  Principatus^  being  of  all  other 
the  most  easie  to  be  conjured. 

They  saie  Socrates  had  a  familiar  divell :  which  Plato  relieth  much 
upon,  using  none  other  argument  to  proove  that  there  are  such  spirits, 
but  bicause  Socrates  (that  would  not  lie)  said  so  ;  and  partlie  bicause 
that  divell  did  ever  dissuade  and  prohibit,  not  onelie  in  Socrates  his 
owne  cases,  but  sometimes  in  his  freends  behalfe  ;  who  (if  they  had 
beene  ruled)  might  through  his  admonition  have  saved  their  lives. 
His  disciples  gathered  that  his  divell  was  Saturnall,  and  a  principall 
fierie  divell  ;  and  that  he,  and  all  such  as  doo  naturallie  know  their 
divels,  are  onlie  such  as  are  called  Dcemonii  viri,  otherwise,  Cousen- 
ers.  Item,  they  saie  that  fierie  spirits  urge  men  to  contemplation, 
the  aierie  to  busines,  the  waterie  to  lust  ;  and  among  these  there  are 
some  that  are  Martiall,  which  give  fortitude;  some  are  Joviall,  giving 
wisedome  ;  some  Saturniall,  alwaies  using  dissuasion  and  dehorting. 
Item,  some  are  borne  with  us,  and  remaine  with  us  all  our  life  ;  some 
are  meere  strangers,  who  are  nothing  else  but  the  soules  of  men 
departed  this  life,  &c./ 


What  kind 
of  sacrifices 
each  spirit 
liketh  best. 

499- 


359. 


Of  Socra- 
tes his  pri- 
vate divell 
or  familiar 
spirit. 


420 


Chap.  7. 


A  discourse  of 


500. 


The    seventh    Chapter, 


Dionys.  in 
calest.  hie- 
rarch.  cap, 
9.  10. 


Ephes.  6. 


Diotiys.  in 
cieUst.  hie- 
rare  k. 


J.  Calv.  lib. 
instil.  I-  c.  14. 


360. 


501. 


Edw.  Dee- 
ring,  in  lect. 
upon  the 
Hebrues 
reading.  6. 

Mai.  3.  1. 


Platos  nine  order's  of  spirits  and  angels,  Dionysius  his  division 
thereof  not  much  diffe^-ing  from  the  savie,  all  disprooved  by 
learned  divines. 

|LAT0  proposeth  or  setteth  foorth  nine  severall  orders  of 
spirits,  besides  the  spirits  and  soules  of  men.  The  first 
spirit  is  God  that  commandeth  all  the  residue  ;  the 
second  are  those  that  are  called  Idea:.,  which  give  all 
things  to  all  men  ;  the  third  are  the  soules  of  heavenlie  bodies  which 
are  mortall  ;  the  fourth  are  angels  ;  the  fift  archangels  ;  the  sixt  are 
divels,  who  are  ministers  to  infernall  powers,  as  angels  are  to  super- 
nall ;  the  seventh  are  halfe  gods  ;  the  eight  are  principalities  ;  the 
ninth  are  princes.  From  which  division  Dionysius  dooth  not  much 
swarve,  saving  that  he  dealeth  (as  he  saith)  onelie  with  good  spirits, 
whome  he  likewise  divideth  into  nine  parts  or  offices.  The  first  he 
calleth  Seraphim,  the  second  Cherubim,  the  third  thrones,  the  fourth 
dominations,  the  fift  vertues,  the  sixt  powers,  the  seventh  principali- 
ties, the  eight  archangels,  the  ninth  and  inferior  sort  he  calleth  angels. 
Howbeit,  some  of  these  (in  my  thinking)  are  evill  spirits  :  or  else 
Paiile  gave  us  evill  counsel!,  when  he  willed  us  to  fight  against  prin- 
cipalities, and  powers,  and  all  spiritual!  wickednes. 

But  Dionysius  in  that  place  goeth  further,  impropriating  to  everie 
countrie,  and  almost  to  everie  person  of  anie  accompt,  a  peculiar 
angell ;  as  to  Jewrie,  he  assigneth  Michael ;  to  Adam,  Razael ;  to 
Abraham,  Zakiel  \  to  Isaach,  Raphael;  to  Jacob,  Peliel ;  to  Moses, 
Metraton,  &c.  But  in  these  discourses  he  either  folowed  his  owne 
imaginations  and  conceipts,  or  else  the  corruptions  of  that  age. 
Nevertheles,  I  had  rather  confute  him  by  M.  Calvine,  and  my 
kinseman  M.  Deering,  than  by  my  selfe,  or/  mine  owne  words. 
For  M.  Calvine  saith,  that  Dionysius  herein  speaketh  not  as  by 
hearesaie,  but  as  though  he  had  slipped  downe  from  heaven,  and 
told  of  things  which  he  had  seene.  And  yet  (saith  he)/  Paule 
was  rapt  into  the  third  heaven,  and  reporteth  no  such  matters.  But 
if  you  read  M.  Deering  upon  the  first  chapter  to  the  Hebrues,  you 
shall  see  this  matter  notablie  handled  ;  where  he  saith,  that  whenso- 
ever archangel!  is  mentioned  in  the  scriptures,  it  signifieth  our  saviour 
Christ,  and  no  creature.  And  certeine  it  is  that  Christ  himselfe  was 
called  an  angell.  The  names  also  of  angels,  as  Michael,  Gabj'iel, 
&^c  :  are  given  to  them  (saith  Calvine)  according  to  the  capacitie  of 


Divels  and  spirits.  chap.  s.  421 

our  weakenesse.  But  bicause  the  decision  of  this  question  is  neither 
within  the  compasse  of  mans  capacitie,  nor  yet  of  his  knowledge,  I 
will  proceed  no  further  to  discusse  the  same,  but  to  shew  the  absurd 
opinions  of  papists  and  witchmongers  on  the  one  side,  and  the  most 
sober  and  probable  collections  of  the  contrarie  minded  on  the  other 
side. 


The   eight    Chapter. 

The  commensement  of  divels  fondlie  gathered  out  of  the  14.  of 
Isaie^i  of  Lucifer  and  of  his  fall,  the  Cabalists  the  Thalmudists 
and  Schoole>netis  opinions  of  the  creation  of  angels. 

HE  witchmoongers,  which  are  most  commonlie  bastard 
divines,  doo  fondlie  gather  and  falselie  conceive  the 
commensement  of  divels  out  of  the  fourteenth  of  Isaie  ; 
where  they  suppose  Lucifer  is  cited,  as  the  name  of  an  Isai.  14. 
angell  ;  who  on  a  time  being  desirous  to  be  checkemate  with  God 
himselfe,  would  needs  (when  God  was  gone  a  litle  asside)  be  sitting 
downe,  or  rather  pirking  up  in  Gods  owne  principall  and  cathedrall 
chaire  ;  and  that  therfore  God  cast  him  and  all  his  confederates  out 
of  heaven  :  so  as  some  fell  downe  from  thence  to  the  bottome  of  the 
earth  ;  some  having  descended  but  into  the  midle  region,  and  the 
taile  of  them  having  not  yet  passed  through  the  higher  region,  staied 
even  then  &  there,  when  God  said.  Ho.  But  God  knoweth  there  is 
no  such  thing  ment  nor  mentioned  in  that  place.  For  there  is  onlie 
foreshowed  the  deposing  and  deprivation  of  king  N'abtechadnez-zar,] 
who  exalting  himselfe  in  pride  (as  it  were  above  the  starres)  esteemed  J02. 
his  glorie  to  surmount  all  others,  as  farre  as  Lucifer  the  bright  morn- 
ing starre  shineth  more  gloriouslie  than  the  other  common  starres, 
and  was  pimished  by  exile,  untill  such  time  as  he  had  humbled  him- 
selfe ;  and  therefore  metaphoricallie  was  called  Lucifer. 

But  forsooth,  bicause  these  great  clarkes  would  be  thought  method- 
ical!, and  to  have  crept  out  of  wisedomes  bosome,  who  rather  cralled 
out  of  follies  breeches  ;  they  take  upon  them  to  shew  us,  first,  whereof 
these  angels  that  fell  from  heaven  were  created  ;  to  wit,  of  the  left    The  opini 
side  of  that  massie  moold,  whereof  the  world  was  compounded,  the   Thair 
which  (saie  they)  was  Putredo  terrce,  that   is,  the  rottennesse  of  the 
earth.    The  Cabalists,  with  whome  Avicen  seemeth  to  agree,  saie  that 
one  of  these  begat  another  :/  others  saie,  they  were  made  all  at  once.    361 
The  Greekes  doo  write  that  angels  were  created  before  the  world. 
The  Latinists  saie  they  were  made  the  fourth  daie,  when  the  starres 


mu- 
dists. 


422 


Chap.  g. 


A  discourse  of 


Laur.  Anan. 
lib.  de  fiatur. 
deem.  I. 

Crceavit*  ca- 

lum.  (J  tet- 

ram. 

[*  Creavit] 

[*  Gen.  I.  I. 
Vulg.] 

Laii.  Anan. 
lib.  de  natur. 
deem.  I. 


were  made.  Laurence  Anariias  saith,  they  were  made  the  first  daie, 
and  could  not  be  made  the  fourth  daie,  bicause  it  is  written  ;  Quando 
facta  sunt  sidera,  laudavcrioit  me  angeli :  so  as  (saith  he)  they  were 
made  under  the  name  of  the  heavens. 

There  is  also  a  great  question  among  the  schoolemen,  whether  more 
angels  fell  downe  with  Lticifer.,  or  remained  in  heaven  with  Michael. 
Manie  having  a  bad  opinion  of  the  angels  honesties,  affirme  that  the 
greater  part  fell  with  lAicifcr :  but  the  better  opinion  is  (saith 
Laiirentms  Attanias)  that  the  most  part  remained.  And  of  them 
that  thinke  so,  some  sale  the  tenth  part  were  cast  downe,  some  the 
ninth  ;  and  some  gather  upon  S./oJui,  that  the  third  part  were  onelie 
damned  ;  bicause  it  is  written,  that  the  dragon  with  his  taile  plucked 
downe  with  him  the  third  part  of  the  starres./ 


503- 


The    ninth    Chapter. 


Lan.  Anan. 
lib.  de  7iatur. 
dtrrn.  i. 


[t  Isai.  14.  12] 


I  will  settle 
my  selfein 
the  north, 
and  will  be 
like  the 
highest, 
[tisai.  14.13,  14] 


0/  the  contention  bet%ueene  the  Greeke  and  Latine  church  touching 
the  fall  of  angels.,  the  variance  among  papists  themselves  herein., 
a  conflict  betweene  Michael  and  L-ucifer. 

HERE  was  also  another  contention  betweene  the  Greeke 
church  and  the  Latine  ;  to  wit,  of  what  orders  of  angels 
they  were  that  did  fall  with  Lucifer.  Our  schoolemen  saie 
they  were  of  all  the  nine  orders  of  angels  in  Lticifers 
conspiracie.  But  bicause  the  superior  order  was  of  the  more  noble 
constitution  and  excellent  estate,  and  the  inferior  of  a  lesse  worthie 
nature,  the  more  part  of  the  inferior  orders  fell  as  guiltie  and  offenders 
with  Ljicifer.  Some  saie  the  divell  himselfe  was  of  the  inferior  order 
of  angels,  and  some  that  he  was  of  the  highest  order  :  bicause  it  is 
written,  hi  cherubim  extentus  £^  protegens  posui  te  in  monte  sancto 
Dei.  And  these  saie  further,  that  he  was  called  the  dragon,  bicause 
of  his  excellent  knowledge.  Finallie,  these  great  doctors  conclude, 
that  the  divell  himselfe  was  of  the  order  of  seraphim,  which  is  the 
highest,  because  it  is  written,  Quomodo  enim  maiil  oriebaris  Lucifer  ?\ 
They  of  this  sect  affirme,  that  Cacodamones  were  they  that  rebelled 
against  yicT/^  ;  I  meane  they  of  Plato  his  sect,  himselfe  also  holding 
the  same  opinion.  Our  schoolemen  differ  much  in  the  cause  of 
Lucifers  fall.  For  some  said  it  was  for  speaking  these  words, 
Potiain  sedeni  meam  in  aguilone,  Or'  similis  ero  altissimo:X  others  saie, 
bicause  he  utterlie  refused  felicitie,  and  thought  scorne  therof; 
others  saie,  bicause  he  thought  all  his  strength  proceeded  from  him- 


Divels  and  spirits. 


Chap.  10. 


423 


selfe,  and  not  from  God  ;  others  sale  that  it  was,  bicause  he  attempted 

to  doo  that  by  himselfe,  and  his  owne  abilitie,  which  he  should  have 

obteined  by  the  gift  of  another  ;/  others  saie,  that  his  condemnation   362. 

grew  hereupon,  for  that  he  challenged  the  place  of  the  Messias  ; 

others  saie,  bicause  he  detracted  the  time  to  adore  the  majestic  of 

God,  as  other  angels  did  ;  others  saie,  bi/cause  he  utterlie  refused  it.  504- 

ScotnsdSidiYixs  disciples  saie  that  it  was,  bicause  he  rebelliouslie  claimed 

equall   omnipotencie  with    God  :    with  whom  lightlie  the   Thomists 

never  agree.     Others  saie  it  was  for  all  these  causes  together,  and 

manie  more:  so  as  hereupon   (saith  Laurentms  Ananias^  grew  a   Laur.Anan. 

^•onderfull  conflict  betweene  Michael  and  the  good  angels  on  the  one   dam'i!"""'' 

side,  and  L^ccifer  and  his  freends   on  the  other  :  so  as,  after  a  long 

and  doubtfull  skirmish,  Michael  overthrew  Lucifer,  and  turned  him 

and  his  fellowes  out  of  the  doores. 


The    tenth    Chapter. 


Where  the  battell  betweene  Michael  and  Lucifer  was  fought,  how 
long  it  continued^  and  of  their  power,  how  fondlie  papists  and 
infidels  write  of  thon,  and  how  reveretttlie  Christians  ought  to 
tJiinke  of  them. 

I OW  where  this  battell  was  fought,  and  how  long  it  con- 
tinued, there  is  as  great  contention  among  the  schoole- 
men,    as     was    betwixt    Michael    and     Lucifer.      The 
BSj  Thomists  saie  this  battell  was  fought  in  the  mpereiall*  [» sic\ 
heaven,   where  the  abode  is  of  blessed    spirits,  and  the  place   of 
pleasure  and  felicitie.     Augustine  and  manie  others  saie,  that  the 
battell  was  fought  in  the  highest  region  of  the  aier  ;  others  saie,  in 
the  firmament  ;  others  in  paradise.     The  Thomists  also  saie  it  con-   j,^stans  viz. 
tinued  but  one  instant  or  pricke  of  time  ;  for  they  tarried  but  two  functum 
instants  in  all,  even    from  their  creation  to  their  expulsion.     The    '^'" ■■  "^"^  " 
Scotists  saie,  that  betweene  their  production  and  their  fall,  there  were 
just  foure  instants.     Nevertheles,  the  greatest  number  of  schoolemen 
affirme,  that  they  continued  onelie  three  instants  :  bicause  it  stood 
with  Gods  justice,  to  give  them  three  warnings  ;  so  as  at  the  third 
warning  Lucifer  fell  downe  like  led  (for  so  are  the  words)   to  the 
bottome  of  hell ;  the  rest  were  left  in  the  aire,  to  tempt  man.     The 
Sadduces  were  as  grosse  the  other  waie  :  for  they  said,  that  by  angels 
was  ment  nothing  else,  but  the  motion  that  God  dooth  inspire  in  men, 
or  the/  tokens  of  his  power.     He  that  readeth  Eusebius  shall  see  joj. 


individu- 
um  Nunc. 


424 


Chap.  10. 


A  discojirse  of 


Euseb.  in  ec- 
clesi.  histor. 


1 0000000. 

Joha7ines 
Cassianus 
in  confessi- 
one  theolog. 
tripart. 


363. 

J.  Ceil.  lib.  in- 
stil. I.  cap.  14. 
sect.  8. 


Mich.  And. 
thes.  107.  lOi. 
Idem  thes. 
103.  108. 


506. 


Luk.  15,  7. 
Luk.  i6,  23. 
J.  Cal.  lib.  in- 
stil. I.  cap.  14. 


manie  more  absurd  opinions  and  asseverations  of  angels:  as  how 
manie  thousand  yeares  they  serve  as  angels,  before  they  come  to  the 
promotion  of  archangels,  &c. 

Monsieur  Bodin,  M.  Mai.  and  manie  other  papists  gather  upon  the 
seventh  of  Da7iiel,  that  there  are  just  ten  millians  of  angels  in  heaven. 
Manie  saie  that  angels  are  not  by  nature,  but  by  office.  Finallie,  it 
were  infinite  to  shew  the  absurd  and  curious  collections  hereabout.  I 
for  my  part  thinke  with  Cahnne,  that  angels  are  creatures  of  God  ; 
though  Moses  spake  nothing  of  their  creation,  who  onelie  applied  him- 
selfe  to  the  capacitie  of  the  common  people,  reciting  nothing  but 
things  seene.  And  I  saie  further  with  him,  that  they  are  heavenlie 
spirits,  whose  ministration  and  service  God  useth  :  and  in  that  respect 
are  called  angels.  I  saie  yet  againe  with  him,/  that  it  is  verie  certeine, 
that  they  have  no  shape  at  all  ;  for  they  are  spirits,  who  never  have 
anie :  and  finallie,  I  saie  with  him,  that  the  scriptures,  for  the 
capacitie  of  our  wit,  dooth  not  in  vaine  paint  out  angels  unto  us  with 
wings  ;  bicause  we  should  conceive,  that  they  are  readie  swiftlie  to 
succour  us.  And  certeinlie  all  the  sounder  divines  doo  conceive  and 
give  out,  that  both  the  names  and  also  the  number  of  angels  are  set 
downe  in  the  scripture  by  the  Holie-ghost,  in  termes  to  make  us 
understand  the  greatnesse  and  the  manner  of  their  messages  ;  which 
(I  saie)  are  either  expounded  by  the  number  of  angels,  or  signified  by 
their  names. 

Furthermore,  the  schoole  doctors  affirme,  that  foure  of  the  superior 
orders  of  angels  never  take  anie  forme  or  shape  of  bodies,  neither 
are  sent  of  anie  arrand  at  anie  time.  As  for  archangels,  they  are 
sent  onelie  about  great  and  secret  matters  ;  and  angels  are  com- 
mon hacknies  about  evere  trifle  ;  and  that  these  can  take  what  shape 
or  bodie  they  list  :  marie  they  never  take  the  forme  of  women  or 
children.  Item  they  saie  that  angels  take  most  terrible  shapes  :  for 
Gabriel  appeared  to  Marie,  when  he  saluted  hir.  Facie  rutilante, 
veste  coruscante,  iftgresstf  viirabili,  aspectu  terribili,  &^e :  that  is, 
with  a  bright  countenance,  shining  attire,  wonderfull  gesture,  and  a 
dredful  vissage,  &c.  But  of  apparitions  I  have  spoken  somewhat 
before,  and  will  saie  more  hearafter.  It  hath  beene  long,  and  con- 
tinueth  yet  a  constant  opinion,  not  one/lie  among  the  papists  ;  but 
among  others  also,  that  everie  man  hath  assigned  him,  at  the  time  of 
his  nativitie,  a  good  angell  and  a  bad.  For  the  which  there  is  no 
reason  in  nature,  nor  authoritie  in  scripture.  For  not  one  angell,  but 
all  the  angels  are  said  to  rejoise  more  of  one  convert,  than  of  ninetie 
and  nine  just.  Neither  did  one  onelie  angell  conveie  Lazarus  into 
Abrahams  bosome.  And  therefore  I  conclude  with  Calvine,  that  he 
which  referreth  to  one  angell,  the  care  that  GOD  hath  to  everie  one 


Divels  and  spirits. 


Cliap.  II. 


425 


of  US,  dooth  himselfe  great  wrong  :  as  may  appeare  by  so  manie  fierie 
chariots  shewed  by  Elizaus  to  his  servant.  But  touching  this  mysterie  2.  Reg.  16.  17 
of  angels,  let  us  reverentHe  thinke  of  them,  and  not  curiouslie  search 
into  the  nature  of  them,  considering  the  vilenes  of  our  condition,  in 
respect  of  the  glorie  of  their  creation.  And  as  for  the  foresaid  fond 
imaginations  and  fables  of  Lucifer^  Ss-'c:  they  are  such  as  are  not 
onelie  ridiculous,  but  also  accomptable  among  those  impious  curiosi- 
ties, and  vaine  questions,  which  Paiile  speaketh  of  :  neither  have 
they  anie  tittle  or  letter  in  the  scripture  for  the  maintenance  of  their 
grosse  opinions  in  this  behalfe. 


The    eleventh    Chapter. 


Whether  they  became  divels  which  being  angels  kept  not  their 
vocation,  in /tide  ajid  Peter  j  of  the  fond  opinions  of  the  Rabbins 
totiching  spirits  and  bugs,  with  a  confiitatioti  thereof. 

E  doo  read  in  fude,  and  find  it  confirmed  in  Peter,  that 
the  angels  kept  not  their  first  estate,  but  left  their  owne 
habitation,  and  sinned,  and  (as  fob  saith)  committed 
follie  :  and  that  God  therefore  did  cast/  them  downe  into 
hell,  reserving  them  in  everlasting  chaines  under  darkenes,  unto  the 
judgement  of  the  great  daie.  But  manie  divines  sale,  that  they  find 
not  anie  where,  that  God  made  divels  of  them,  or  that  they  became 
the  princes  of  the  world,  or  else  of  the  aire  ;  but  rather  prisoners. 
Howbeit,  divers  doctors  affirme,  that  this  Lucifer,  notwithstanding 
his  fall,  hath/  greater  power  than  any  of  the  angels  in  heaven  :  marrie 
they  say  that  there  be  certeine  other  divels  of  the  inferiour  sort  of 
angels,  which  were  then  thrust  out  for  smaller  faults,  and  therefore 
are  tormented  with  little  paines,  besides  eternal  damnation  :  and  these 
(sale  they)  can  doo  little  hurt.  They  affirme  also,  that  they  onelie  use 
certeine  jugling  knacks,  delighting  thereby  to  make  men  laugh,  as 
they  travell  by  the  high  waies  :  but  other  (sale  they)  are  much  more 
churlish.  For  proofe  heereof  they  alledge  the  eighth  of  Matthew, 
where  he  would  none  otherwise  be  satisfied  but  by  exchange,  from 
the  annoieng  of  one  man,  to  the  destruction  of  a  whole  heard  of 
swine.  The  Rabbittes,  and  namelie  Rabbi  Abraham,  writing  upon  the 
second  of  Genesis,  doo  say,  that  God  made  the  fairies,  bugs,  hicubus, 
Robin  good  fellow,  and  other  familiar  or  domesticall  spirits  &  divels 
on  the  fridaie  :  and  being  prevented  with  the  evening  of  the  sabboth, 
finished  them  not,  but  left  them  unperfect  ;  and  tlierefore,  that  ever 

31 


Jud.  vers.  6. 
2.  Pet.  2  4. 


364. 


Mai.  male/, 
par.  2.  qzio"  1. 
cap.  2.  3.     j(3p?_ 

Mai.  male/, 
part.  2.  cap.  I. 
quasi.  I. 


Mich.  And. 
Laur  Anan. 
Mai.  male/, 
ip'c. 


Author,  lib. 
Zcor  ham m or 
in  Gen.  2. 


426  Chap.  ij.  A  discourse  of 


since  they  use  to  flie  the  holinesse  of  the  sabboth,  seeking  darke 
holes  in  mountaines  and  woods,  wherein  they  hide  themselves  till  the 
end  of  the  sabboth,  and  then  come  abroad  to  trouble  and  molest 
men. 

But  as  these  opinions  are  ridiculous  and  fondlie  collected  ;  so  if  we 

have  onelie  respect  to  the  bare  word,  or  rather  to  the  letter,  where 

spirits  or  divels  are  spoken  of  in  the  scriptures,  we  shall  run  into  as 

The  grosse  dangcrous  absurdities  as  these  are.  For  some  are  so  carnallie  minded, 

manfe  at  that  a  Spirit  is  no  sooner  spoken  of,  but  immediatlie  they  thinke  of  a 

the  hearing  blacke  man  with  cloven  feet,  a  paire  of  homes,  a  taile,  clawes,  and 

ol  a  spirit  .  .  . 

named.  eies  as  broad  as  a  bason,  &c.     But  surelie  the  divell  were  not  so  wise 

in  his  generation,  as  I  take  him  to  be,  if  he  would  terrifie  men  with 
such  uglie  shapes,  though  he  could  doo  it  at  his  pleasure.  For  by 
that  meanes  men  should  have  good  occasion  &  oportunitie  to  flie 
from  him,  &  to  run  to  God  for  succour  ;  as  the  maner  is  of  all  them 
that  are  terrified,  though  perchance  they  thought  not  upon  God  of 
long  time  before.  But  in  truth  we  never  have  so  much  cause  to  be 
afraid  of  the  divell,  as  when  he  flatteringlie  insinuateth  himselfe  into 
our  harts,  to  satisfie,  please,  and  serve  our  humors,  entising  us  to 
prosecute  our  owne  appetits  and  pleasures,  without  anie  of  these 
externall  terrors.  I  would  weete  of  these  men,  where  they  doo  find 
^08.  in  the  scrip/tures,  that  some  divels  be  spirituall,  and  some  corporall  ; 
or  how  these  earthie  or  waterie  divels  enter  into  the  mind  of  man. 

Aug.  in  set.  ^.       Augtistiiie  saith,  and  diverse  others  affirme,  that  sathan  or  the  divell 

Oreg.  29.  . 

sup.  Job.  while  we  feed,  allureth   us  with  gluttonie  :  he  thrusteth  lust  into  our 

^-''tiativit^^'  generation  ;  and  sloth  into  our  exercise  ;  into  our  conversation,  envie  ; 
into  our  traffike,  avarice  ;  into  our  correction,  wrath  ;  into  our  govern- 
ment, pride  :  he  putteth  into  our  harts  evill  cogitations  ;  into  our 
mouthes,  lies,  &c.  When  we  wake,  he  mooveth  us  to  evill  works  ; 
when  we  sleepe,  to  evill  and  filthiedreames  ;  he  provoketh  the  merrie 
to  loosenesse,  and  the  sad  to  despaire./ 


365.  The    twelfe    Chapter. 

That  the  divels  assaults  are  spiritiiall  and  not  tetnporall,  and  how 
grosse  He  soDte  understand  those  parts  of  the  scripture. 

JPON  that,  which  hitherto  hath  beene  said,  you  see  that 
the  assaults  of  sathan  are  spirituall,  and  not  temporall :  in 
which  respect  Paule  wisheth  us  not  to  provide  a  corselet 
___^^^^^^^^  of  Steele  to  defend  us  from   his  clawes;  but  biddeth  us 
^  ^'   '  12!  put  on  the  whole  armour  of  God,  that  we  may  be  able  to  stand  against 


Divels  and  spirits.  chip.  13.  427 


the  invasions  of  the  divell.     For  we  wrestle  not  against  flesh  and 

bloud  ;  but  against  principalities,  powers,  and  spirituall  wickednesse. 

And  therefore  he  adviseth  us  to  be  sober  and  watch  :  for  the  divell    2.Tim.  2, 8,  9. 

goeth  about  like  a  roring  lion,  seeking  whome  he  may  devoure.     He 

meaneth  not  with  carnall  teeth  :  for  it  followeth  thus,  Whome  resist    Idem  ibid. 

ye  stedfastlie  in  faith.     And  againe  he  saith,  That  which  is  spirituall 

onelie  discerneth  spirituall  things  :  for  no  carnall  man  can  discerne  the    i.  Cor.  2.  14. 

things  of  the  spirit.     Why  then  should  we  thinke  that  a  divell,  which 

is  a  spirit,  can  be  knowne,  or  made  tame  and  familiar  unto  a  naturall 

man ;  or  contrarie  to  nature,  can  be  by  a  witch  made  corporall,  being 

by  God  ordeined  to  a  spirituall  proportion .'' 

The  cause  of  this  grosse  conceipt  is,  that  we  hearken  more  dili- 
gentlie  to  old  wives,  and  rather  give  credit  to  their  fables,  than/ 
to  the  word  of  God ;  imagining  by  the  tales  they  tell  us,  that  the  divell  3og. 
is  such  a  bulbegger,  as  I  have  before  described.  For  whatsoever  is 
proposed  in  scripture  to  us  by  parable,  or  spoken  figurativelie  or 
significativelie,  or  framed  to  our  grosse  capacities,  &c  :  is  by  them  so 
considered  and  expounded,  as  though  the  bare  letter,  or  rather  their 
grosse  imaginations  thereupon  were  to  be  preferred  before  the  true 
sense  and  meaning  of  the  word.  For  I  dare  sale,  that  when  these 
blockheads  re.a.d  Joihans  parable  in  the  ninth  of  Judges  to  the  men 
of  Sichem  ;  to  wit,  that  the  trees  went  out  to  annoint  a  king  over  judg.  9. 7  8 
them,  saieng  to  the  olive  tree,  Reigne  thou  over  us  :  who  answered  9, 10.  ",12, 
and  said,  Should  I  leave  my  fatnesse,  &c  ?  They  imagine  that  the 
woodden  trees  walked,  &  spake  with  a  mans  voice  :  or  else,  that 
some  spirit  entred  into  the  trees,  and  answered  as  is  imagined  they 
did  in  the  idols  and  oracles  of  Apollo^  and  such  like  ;  who  indeed 
have  eies,  and  see  not  ;  eares  and  heare  not  ;  mouthes,  and  speake 
not,  &c./ 


The    xiii.    Chapter.  366. 

The  cqiiivocatiofi  of  this  word  spirit,  how  diversHe  it  is  taken  in 
the  scriptures,  where  (by  the  waie)  is  taught  that  the  scripture 
is  not  alwaies  literallie  to  be  interpreted,  nor  yet  allegoricaliie 
to  be  understood. 

UCH  as  search  with  the  spirit  of  wisedome  and  under- 
standing, shall  find,  that  spirits,  as  well  good  as  bad,  are 
in  the  scriptures  diverslie  taken  :    yea   they  shall  well 
perceive,  that  the  divell  is  no  horned  beast.     For-''  some-    »  Exod.  31,  i 
times  in  the  scriptures,  spirits  and  divels  are  taken  for  infirmities  of 


428  Chap.  13.  A  discoM'se  of 

^Acts.  8,  19.  the  bodie;''  sometimes  for  the  vices  of  the  mind;  sometimes  also 

c  John.  6.  for  the  gifts  of  either  of  them.     <=  Sometimes  a  man  is  called  a  divell, 

d'i'^Cor^s.  ^s  Judas  in  the  sixt  oi  John,   and  Peter  in  the  xvi.  of  Matthew. 

G^i-  3-  ^  Sometimes  a  spirit  is  put  for  the  Gospell  ;  sometimes  for  the  mind 

1.  Cor.  2.  .  ^  ,  .  ,  1  •  •     J  J 

2.  Cor.  7.  or  soiile  of  man  ;  sometimes  *  for  the  will  of  man,  his  mind  and 
i^Cor%^  counsell  ;  sometimes  ''for  teachers  and  prophets;  sometimes  s  for 
Philip  I.    j/o.    zeale  to/wards  God  ;  sometimes'^  for  joie  in  the  Holie-ghost,  &c. 

f  I.  John. '4.  And  to  interpret  unto  us  the  nature  and  signification  of  spirits,  we 

hE^'es  '*  find  these  words  written  in  the  scripture;  to  wit,  The  spirit  of  the 

isai.  II,  2.  Lord  shall  rest  upon  him  ;  The  spirit  of  counsell  and  strength  ;  The 

Zach.  12,  ID.         spirit  of  wisedome  and  understanding  ;  The  spirit  of  knowledge  and 
the  feare  of  the  Lord.     Againe,  I  will  powre  out  my  spirit  upon  the 
house  of  David,  &^c  :  The  spirit  of  grace  and  compassion.     Againe, 
Ye  have  not  received  the  spirit  of  bondage,  but  the  spirit  of  adoption. 
Rom.  1,15.  ^j.j(j  therefore  Panic  saith.  To  one  is  given,  by  the  spirit,  the  word  of 

9',  10.      '  '  wisedome  ;  to  another,  the  word  of  knowledge  by  the  same  spirit  ; 

to  another,  the  gift  of  healing  ;  to  another,  the  gift  of  faith  by  the 
I.  Co.  12,  II.  same  spirit  ;  to  another,  the  gift  of  prophesie  ;  to  another,  the  opera- 
tion of  great  works  ;  to  another,  the  discerning  of  spirits;  to  another, 
the  diversitie  of  toongs;  to  another,  the  interpretation  of  toongs:  and 
all  these  things  worketh  one  and  the  selfesame  spirit.  Thus  farre  the 
Isai.  19, 14.  words  of /"az//^.     And  finallie,  Esaie  saith,  that  the   Lord  mingled 

among  them  the  spirit  of  error.     And  in  another  place.   The  Lord 
Isaie.  29.  hath  covered  you  with  a  spirit  of  slumber. 

As  for  the  spirits  of  divination  spoken  of  in  the  scripture,  they  are 

I.  Sara.  28.  such  Es  was  in  the  woman  of  Endor,  the  Philippian  woman,  the 

Hest.  16.  wench  of  Westwell,  and  the  holie  maid  of  Kent ;  who  were  indued 

with  spirits  or  gifts  of  divination,  whereby  they  could  make  shift  to 

gaine  monie,  and  abuse  the  people  by  slights  and  craftie  inventions. 

But  these  are  possessed  of  borrowed  spirits,  as  it  is  written  in  the 

Sap.  15,15,  booke  of  Wisedome  ;  and  spirits  of  meere  cousenage  and  deceipt,  as 

'^'  I   have  sufficientlie  prooved  elsewhere.     I  denie  not  therefore  that 

there  are  spirits  and  divels,  of  such  substance  as  it  hath  pleased  GOD 

to  create  them.     But  in  what  place  soever  it  be  found  or  read  in  the 

scriptures,  a  spirit  or  divell  is  to  be  understood  spirituallie,  and  is 

neither  a  corporall  nor  a  visible  thing.     Where  it  is  written,  that  God 

judg.  9, 23.  sent  an  evill  spirit  betweene  Abi7nelech,  and  the  men  of  Suheni,  we 

367.    are  to/  understand,  that  he  sent  the  spirit  of  hatred,  and  not  a  bul- 

Num.  5,  14.  begger.     Also  where  it  is  said  ;  If  the  spirit  of  gelosie  come  upon 

him  :  it  is  as  much  to  sale  as  ;  If  he  be  mooved  with  a  gelous  mind : 

and  not  that  a  corporall  divell  assaulteth  him.     It  is  said  in  the  Gos- 

Luke.  13,  II.  pell;  There  was  a  woman,  which  had  a  spirit  of  infirmitie  18.  yeeres,/ 

5//.    who  was  bowed  togithcr,  &:c  :  whome  Christ,  by  laieng  his  hand  upon 


Divels  and  spirits.  chap.  m.  429 

hir,  delivered  of  hir  disease.  Wherby  it  is  to  be  scene,  that  although 
it  be  said,  that  sathan  had  bound  hir,  &c:  yet  that  it  was  a  sicknes  or 
disease  of  bodie  that  troubled  hir  ;  for  Christs  owne  words  expound 
it.  Neither  is  there  any  word  of  witchcraft  mentioned,  which  some 
sale  was  the  cause  thereof. 

There  were  seven  divels  cast  out  of  Marie  Magdalen.     Which  is    Mark.  i6, 9. 
not  so  grosselie  understood  by  the  learned,  as  that  there  were  in  hir 
just  seven  corporall  divels,  such  as  I  described  before  elsewhere  ;  but 
that  by  the  number  of  seven  divels,  a  great  multitude,  and  an  uncer- 
teine  number  of  vices  is  signified  :  which  figure  is  usuall  in  divers 
places  of  the  scripture.     And  this  interpretation  is  more  agreeable   Levit.  26. 
with  Gods  word,   than   the   papisticall   paraphrase,   which   is  ;  that   luT'  17. 
Christ,  under  the  name  of  the  seven  divels,  recounteth  the  seven 
deadlie   sinnes   onelie.     Others  allow  neither  of  these  expositions  ; 
bicause  they  suppose  that  the  efficacie  of  Christs  miracle  should  this 
waie  be  confounded  :  as  though  it  were  not  as  difficult  a  matter,  with 
a  touch  to  make  a  good  Christian  of  a  vicious  person  ;  as  with  a  word 
to  cure  the  ague,  or  any  other  disease  of  a  sicke  bodie.     I  thinke  not   Matth.  8,  16. 
but  any  of  both  these  cures  may  be  wrought  by  meanes,  in  processe 
of  time,  without  miracle  ;  the  one  by  the  preacher,  the  other  by  the 
physician.     But  I   saie  that   Christs  worke  in  both  was  apparentlie 
miraculous  :  for  with  power  and  authoritie,  even  with  a  touch  of  his 
finger,  and  a  word  of  his  mouth,  he  made  the  blind  to  see,  the  halt  to    Luk.  4, 36. 
go,  the  lepers  cleane,  the  deafe  to  heare,  the  dead  to  rise  againe,  and      "  '   '  *'' 
the  poore  to  receive  the  Gospell,  out  of  whom  (I  saie)  he  cast  divels, 
and  miraculouslie  conformed  them  to  become  good  Christians,  which 
before  were  dissolute  livers;  to  whome  he  said,  Go  your  waies  and   John  8,  n. 
sinne  no  more./ 


The    xiiii.     Chapter.  512. 

That  it  pleased  God  to  manifest  the  power  of  his  sonne  and  not  of 
witches  by  miracles. 

JESUS  CHRIST,  to  manifest  his  divine  power,  rebuked   Luke.  8,  m- 
the  winds,  and  they  ceased  ;  and  the  waves  of  water,  and 
it  was  calme  :  which  if  neither  our  divines  nor  physicians 

can  doo,  much  lesse  our  conjurors,  and  least  of  all  our  old 

witches  can  bring  anie  such  thing  to  passe.  But  it  pleased  God  to 
manifest  the  power  of  Christ  Jesus  by  such  miraculous  &  extra- 
ordinarie  meanes,  providing  and  as  it  were  preparing  diseases,  that 
none  otherwise  could  be  cured,  that  his  sonnes  glorie,  and  his  peoples 


430  Chap.  14.  A  discourse  of 

Levit.  14, 7,  8        faith  might  the  more  plainelie  appeere  ;  as  namehe,  leprosie,  lunacie, 
'  ^'  ''^'  ■*■         and  blindnesse  :  as  it  is  apparent  in  the  Gospell,  where  it  is  said,  that 
John.  9.  the  man  was  not  stricken  with  blindnesse  for  his  owne  sinnes,  nor  for 

368.  any  offense  of  his  ancestors  ;/  but  that  he  was  made  bhnd,  to  the 
intent  the  works  of  God  should  be  shewed  upon  him  by  the  hands  of 
Jesus  Christ.  But  witches  with  their  charmes  can  cure  (as  witch- 
mongers  affirme)  all  these  diseases  mentioned  in  the  scripture,  and 
manie  other  more  ;  as  the  gowt,  the  toothach,  &c  :  which  we  find  not 
that  ever  Christ  cured. 
Mat.  4, 17,  A§  touching  those  that  are  said  in  the  Gospell  to  be  possessed  of 

spirits,  it  seemeth  in  manie  places  that  it  is  indifferent,  or  all  one,  to 
saie  ;  He  is  possessed  with  a  divell ;  or,  He  is  lunatike  or  phrentike: 
which  disease  in  these  dales  is  said  to  proceed  of  melancholie.  But 
if  everie  one  that  now  is  lunatike,  be  possessed  with  a  reall  divell ; 
then  might  it  be  thought,  that  divels  are  to  be  thrust  out  of  men  by 
medicines.  But  who  saith  in  these  times  with  the  woman  of  Canaa7i ; 
My  daughter  is  vexed  with  a  divell,  except  it  be  presupposed,  that  she 
meant  hir  daughter  was  troubled  with  some  disease.''  Indeed  we 
saie,  and  saie  truelie,  to  the  wicked.  The  divell  is  in  him  :  but  we 
meane  not  thereby,  that  a  reall  divell  is  gotten  into  his  guts.  And  if 
j/j.  it  were  so,  I  marvell/  in  what  shape  this  reall  divell,  that  possesseth 
them,  remaineth.  Entreth  he  into  the  bodie  in  one  shape,  and  into 
the  mind  in  another  }  If  they  grant  him  to  be  spirituall  and  invisible, 
I  agree  with  them. 

Some  are  of  opinion,  that  the  said  woman  of  Chanaan  ment  indeed 
that  hir  daughter  was   troubled  with  some  disease  ;   bicause   it   is 
Matt.  15, 28.  written  in  sted  of  that  the  divell  was  cast  out,  that  hir  daughter  was 

made  whole,  even  the  selfesame  houre.     According  to  that  which  is 
M-att.  12, 22.  said  in  the  12.  Qi  Matthew  ;  There  was  brought  unto  Christ  one  pos- 

sessed of  a  divell,  which  was  both  blind  and  dumbe,  and  he  healed 
him  :  so  as,  he  that  was  blind  and  dumbe  both  spake  and  sawe. 
But   it  was  the  man,  and  not  the  divell,  that  was  healed, 
and  made  to  speake  and  see.     Whereby  (I  saie)  it  is 
gathered,  that  such  as  were  diseased,  as  well 
as  they  that  were  lunatike,  were 
said  sometimes  to  be 
possessed  of 
divels. 


Divels  and  spirits. 


Chap.   15. 


431 


The    XV.    Chapter. 

Of  the  possessed  with  divels. 

I  ERE  I  cannot  omit  to  shew,  how  fondlie  diverse  writers  ; 
and  namelie,  James  Spre7iger,  and  Heiirie  Institor  doo 
gather  and  note  the  cause,  why  the  divell  maketh  choise  to 
possesse  men  at  certeine  times  of  the  moone  ;  which  is 
(saie  they)  in  two  respects  :  first,  that  they  may  defame  so  good  a 
creature  as  the  moone  ;  secondly,  bicause  the  braine  is  the  moistest 
part  of  the  bodie.  The  divell  therefore  considereth  the  aptnesse  and 
conveniencie  thereof  (the  *moone  having  dominion  over  all  moist 
things)  so  as  they  take  advantage  therby,  the  better  to  bring  their 
purposes  to  passe.  And  further  they  saie,  that  divels  being  conjured 
and  called  up,  appeere  and  come  sooner  in  some  certeine  constella- 
tions, than  in  other  some  :  thereby  to  induce  men  to  thinke,  that 
there  is  some  godhead  in  the  starres.  But  when  Satile  was  releeved 
with  the  sound  of  the  harpe,  they  saie  that  the  departure  of  the  divell 
was/  by  meanes  of  the  signe  of  the  crosse  imprinted  in  Da^nds  veines. 
Whereby  we  maie  see  how  absurd  the  imaginations  and  de/vises  of 
men  are,  when  they  speake  according  to  their  owne  fansies,  without 
warrant  of  the  word  of  God.  But  me  thinks  it  is  verie  absurd  that 
Josepliiis  affirmeth;  to  wit,  that  the  divell  should  be  thrust  out  of  anie 
man  by  vertue  of  a  root.  And  as  vaine  it  is,  that  /Eliamis  writeth 
of  the  magicall  herbe  Cynospasttis,  otherwise  called  Agla\o'\photis ; 
which  is  all  one  with  Salomons  root  named  Baaros,  as  having  force 
to  drive  out  anie  divell  from  a  man  possessed. 


Mai.  malef- 
qiKtst.  5.  pa. 


*  A  maxime 
in  philoso- 
phic, as 
the  sunne 
in  arid  is  &' 
siccis. 


514- 
369. 


Joseph,  de  an- 
tiquitat.  Jud. 
item  de  bello 
fud.  lib.  7.  ca. 
35- 


The    xvi.    Chapter. 

That  we  being  fiot  throughlie  informed  of  the  nature  of  divels 
and  spirits,,  7nust  satisfe  our  selves  with  that  which  is  de- 
livered us  i7t  the  scriptures  touching  the  same.,  how  this  word 
divell  is  to  be  understood  both  in  the  singular  and piurallnian- 
ber,  of  the  spirit  of  God  and  the  spirit  of  the  divell,  of  tame 
spirits,  of  Ahab. 

HE  nature  therfore  and   substance  of  divels  and  spirits, 

bicause  in  the  scripture  it  is  not  so  set  down,  as  we  may 

certeinlie   know    the    same  :    we    ought    to  content    and 

frame  our  selves  faithfuUie  to  beleeve  the  words  and  sense 

there  deli\  ered  unto  us  by  the  high  spirit,  which  is  the  Holie-ghost,    Num.  37, 16. 


432  Chap.  1 6.  A  discourse  of 

who  is  Lord  of  all  spirits  ;  alwaies  considering,  that  evermore  spirits 
are  spoken  of  in  scripture,  as  of  things  spirituall;  though  for  the  helpe 
of  our  capacities  they  are  there  sometimes  more  grosselie  and  corpo- 
rallie  expressed,  either  in  parables  or  by  metaphors,  than  indeed  they 
I.  Reg.  i8.  are.     As  for  example  (and  to  omit  the  historic  of  Job^  which  else- 

verse  4^  where  I  handle)  it  is  written  ;  The  Lord  said,  Who  shall  entise  AJiab, 

that  he  maie  fall  at  Ramoth  Gilead,  &^c?  Then  came  foorth  a  spirit, 
and  stood  before  the  Lord,  and  said  ;  I  will  entise  him.  And  the 
Lord  said,  Wherewith  ?  And  he  said  ;  I  will  go  and  be  a  lieng  spirit 
in  the  mouth  of  all  his  prophets.  Then  he  said  ;  Go  foorth,  thou 
shalt  prevaile,  &c./ 
j/j.  This  storie  is  here  set  foorth  in  this  wise,  to  beare  with  our  capaci- 
ties, and  speciallie  with  the  capacitie  of  that  age,  that  could  not 
otherwise  conceive  of  spirituall  things,  than  by  such  corporall  demon- 
strations. And  yet  here  is  to  be  noted,  that  one  spirit,  and  not 
manie  or  diverse,  did  possesse  all  the  false  prophets  at  once.  Even 
Luke.  8.  g^g  jj^  another  place,  manie  thousand  divels  are  said  to  possesse  one 

Mark.  5.  9.  man  :  and  yet  it  is  also  said  even  in  the  selfe  same  place,  that  the 

same  man  was  possessed  onelie  with  one  divell.     For  it  is  there  said 
that  Christ  met  a  man,  which  had  a  divell,  and  he  commanded  the 
J  Cal.lib.in-       fowle  spirit  to  come  foorth    of  the  man,  &c.     But    Calvine  saith  ; 

sttt.  lib.  I.  cap.  ^  ,   .  .  , 

14.  sect.  14.  Where  sathan  or  the  divell  is  named  m  the  smgular  number,  thereby 

is  meant  that  power  of  wickednesse,  that  standeth  against  the  king- 
dome  of  justice.  And  where  manie  divels  are  named  in  the  scrip- 
tures, we  are  thereby  taught,  that  we  must  fight  with  an  infinite 
multitude  of  enimies;  least  despising  the  fewnesse  of  them,  we  should 
be  more  slacke  to  enter  into  battell,  and  so  fall  into  securitie  and 
idlenes. 

On  the  other  side,  it  is  as  plainelie  set  downe  in  the  scripture,  that 

370.    some/  are  possessed  with  the  spirit  of  God,  as  that  the  other  are  endued 

and  bound  with  the  spirit  of  the  divell.     Yea  som,etimes  we  read, 

Num.  II.  that  one  good  spirit  was  put  into  a  great  number  of  persons  ;  and 

againe,  that  diverse  spirits  rested  in  and  upon  one  man  :  and  yet  no 

reall  or  corporall  spirit  meant.     As  for  example  ;  The  Lord  tooke  of 

Ibid.  vers.  25         the  spirit  that  was  upon  Moses,  and  put  it  upon  the  seventie  elders,  and 

when  the  spirit  rested  upon  them,  they  prophesied.    Why  should  not 

this  be  as  substantial!  and  corporall  a  spirit,  as  that,  wherewith  the 

Acts  16.  maid  in  the  Acts  of  the  apostles  was  possessed  1    Also  Elisha  in- 

judg^^^.^o.  treated  Elia.,  that  when  he  departed,  his  spirit  might  double  upon 

ajudg.  "•  39-       him.     We  read  also  that  the  spirit  of  the  Lord  came  upon  ^  Othniel, 

c  Ibid.  14.  6.'  upon  ^Gedeon,  '^Jepiha,  '^Saffison,  ^Balaam.,  ^Sajile,  ^David.,  ^Ezechiel, 

e  Tsara^te^  ^Zacharie,  ^Aniasny  :  yea  it  is  written,  that  Caleb  had  another  spirit 

13-  than  all  the  Israelits  beside  :    &  in   another  place  it  is  said,    that 


Dive  Is  and  spirits. 


Chi]..  17. 


433 


^Daniel  had  a  more  excellent  spirit  than  anie  other.  So  as,  though 
the  spirits,  as  well  good  as  bad,  are  said  to  be  given  by  number  and 
proportion  ;  yet  the  qualitie  and  not  the  quantitie  of  them  is  alwaies 
thereby  ment  and  presupposed.  Howbeit  I  must  confesse,  that 
Christ  had  the  spirit  of  God  without  mea/sure,  as  it  is  written  in  the 
evangelist  y^//;;.  But  where  it  is  said  that  spirits  can  be  made  tame, 
and  at  commandement,  I  saie  to  those  grosse  conceivers  of  scripture 
with  Salomon,  who  (as  they  falslie  affirme  was  of  all  others  the 
greatest  conjuror)  saith  thus  in  expresse  words  ;  No  man  is  lord  over 
a  spirit,  to  reteine  a  spirit  at  his  pleasure. 

[Azariah  is  omitted  in  the  text,  and  the  margin  references  are  wrong;  they  are  rightly  given 

opposite  ] 

The    xvii.    Chapter. 

Whether  spirits  and  sotiles  can  assume  bodies,  and  of  their 
creation  atid substance,  wherein  writers  doo  extreamelic  contend 
and  varie. 

OME  hold  opinion,  that  spirits  and  soules  can  assume  & 
take  unto  them  bodies  at  their  pleasure,  of  what  shape 
or  substance  they  list  :  of  which  mind  all  papists,  and 
some  protestants  are,  being  more  grosse  than  another 
sort,  wliich  hold,  that  such  bodies  are  made  to  their  hands.     How- 
beit, these  doo  varie  in  the  elements,  wherewith  these  spirituall  bodies 
are  composed.     For  (as  I  have  said)  some  affirme  that  they  consist 
of  fier,  some  thinke  of  aier,  and  some  of  the  starres  and  other  celestiall 
powers.     But  if  they  be  celestiall,  then  (as  Peter  Martyr  ■=,2l\X}l\)  must 
they  follow  the  circular  motion  :  and   if  they  be  elementarie,  then 
must  they  follow  the  motions  of  those  elements,  of  which  their  bodies 
consist.     Of  aier  they  cannot  be  :  for  aier  is  Corpus  homogeninm ;  so 
as  everie  part  of  aier  is  aier,  whereof  there  can  be  no  distinct  members 
made.     For  an  organicall  bodie  must  have  bones,  sinewes,  veines, 
flesh,  &c  :  which  cannot  be  made  of  aier.     Neither  (as  Peter  Martyr 
affirmeth)  can  an  aierie  bodie  receive  or  have  either  shape  or  figure. 
But  some  ascend  up  into  the  clouds,  where  they  find  (as  they 
saie)  diverse  shapes  and  formes  even  in  the  aier.     Unto 
which   objection  P.  Martyr  answereth,  saieng, 
and  that  trulie,  that  clouds  are  not/ 
altogether  aier,  but  have  a  mix- 
ture of  other  elements 
mingled  with 
them. 

3  K 


'  I.  Sam.  18. 

14. 
8  Ezec.  It.  s 
•>  2.  Chr.  14. 
'  i.Ch.  12.  18. 
k  Numb.  14. 
'  Dan.  5.  II. 
John.  3,  34. 


516. 


[1  Judg.  3.  10. 
b  [Judg.  6.  34.] 
c  Judg.  II.  [2)9. 
dllbid  14.  6. 
e  Num.  24.  2 
f  [i.  Sam.  II.  3.1 
%  1  Sam.  16.  13. 
I.  Sam.  18.  14- 
''  Ezec.  II.  5 
'■*2Chr.  i4-[i5-i- 
is  Azariah.] 
'  [Zech.  24.  20.] 
k  I  Chr.  12.  18. 
Num.  14.  [24.]] 


For  everie 

natural! 
motion  is 
either  cir- 
cular or  e- 
lemetarie. 


371. 


434  *-''•'*'•  '**•  ^  discourse  of 


517-  The    xviii.    Chapter. 

Certeitie  popish  reasons  cojicernitig  spirits  jnade  0/ aier,  of  daie  divels 
and  night  divels,  and  why  the  divell  loveth  no  salt  in  his  ?neate. 

I ANIE  affirme  (upon  a  fable  cited  hy  M.  Mai.)  that  spirits 
are  of  aier,  bicause  they  have  beene  cut  (as  he  saith)  in 
sunder,  and  closed  presentlie  againe  ;  and  also  bicause 
they  vanish  awaie  so  suddenlie.  But  of  such  apparitions 
I  have  alreadie  spoken,  and  am  shortlie  to  saie  more,  which  are 
rather  scene  in  the  imagination  of  the  weake  and  diseased,  than  in 
veritie  and  truth.  Which  sights  and  apparitions,  as  they  have  beene 
common  among  the  unfaithfull  ;  so  now,  since  the  preaching  of  the 
gospell  they  are  most  rare.  And  as  among  faintharted  people  ; 
namelie,  women,  children,  and  sicke  folkes,  they  usuallie  swarmed  ; 
so  among  strong  bodies  and  good  stomachs  they  never  used  to 
appeare  ;  as  elsewhere  I  have  prooved  :  which  argueth  that  they 
were  onelie  phantasticall  and  imaginarie.  Now  saie  they  that  imagine 
divels  and  spirits  to  be  made  of  aier,  that  it  must  needs  be  that  they 
consist  of  that  element  ;  bicause  otherwise  when  they  vanish  sudden- 
lie  awaie,  they  should  leave  some  earthie  substance  behind  them. 
If  they  were  of  water,  then  should  they  moisten  the  place  where 
they  stand,  and  must  needs  be  shed  on  the  floore.  If  they  consisted 
of  fier,  then  would  they  burne  anie  thing  that  touched  them  :  and 

Gen.  18,  10.  yet  (saie  they)  Abraham  and  Lot  washed  their  feete,  and  were  neither 

scalded  nor  burnt. 

y.  Bod.  lib.  dc  I  find  it  not  in  the  Bible,  but  in  Bodin.,  that  there  are  daie  divels, 

d<fm.i.ca.^.  ^j.jj  night  divels.  The  same  fellow  saith,  that  Deber  is  the  name  of 
that  divell,  which  hurteth  by  night  ;  and  Cheleb  is  he  that  hurteth  by 
daie  :  howbeit,  he  confesseth  that  Sathan  can  hurt  both  by  daie  and 
by  night  ;  although  it  be  certeine  (as  he  saith)  that  he  can  doo  more 
harme  by  night  than  by  daie ;  producing  for  example,  how  in  a  night 
^18.    he  slew  the  first  borne  of  JLgypt.l    And  yet  it  appeareth  plainelie  i 

Kxod.  12  ;9.  the  text,  that  the  Lord  himselfe  did  it.  Whereby  it  seemeth,  that 
Bodin  putteth  no  difference  betweene  God  and  the  divell.  For  further 
confirmation  of  this  his  foolish  assertion,  that  divels  are  more  valiant 

Psa.  104.  2Q.  by  night  than   by  daie,  he  alledgeth  the   104.  Psaline,  wherein    is 

written,  Thou  makest  darknesse,  and  it  is  night,  wherein  all  the 
beasts  of  the  forrest  creepe  foorth,  the  lions  rore,  &c  :  when  the 
sunne  riseth,  they  retire,  &c.  So  as  now  he  maketh  all  beasts  to  be 
divels,  or  divels  to  be  beasts.     Oh  barbarous  blindnes  I     This  Bodin 


Divels  and  spirits. 


Cli.ip.  19, 


435 


also  saith,  that  the  divell  loveth  no  salt  in  his  meate,  for  that  it  is  a    J- Bod.  Hb.de 
signe  of  eternitie,  and  used  by  Gods  commandement  in  all  sacrifices;   '  '^"''  ^'  '"^  '" 
abusing  the  scriptures,  which   he  is  not  ashamed  to  quote  in  that    i-evit.  i. 
behalfe.     But  now  I  will  declare  how  the  scripture  teacheth  our  dull 
capacities  to  conceive  what  maner  of  thing  the  divell  is,  by  the  verie 
names  appropriated  unto  him  in  the  same./ 


The    xix.    Chapter. 


372. 


That  such  divels  as  are  )nentioned  in  the  scriptures,  have  in  their 
names  their  nature  and  qualities  expressed,  with  instancies 
thereof. 

UCH  divels  as  are  mentioned  in  the  scriptures  by  name, 
have  in  their  names  their  nature  and  qualities  expressed, 
being  for  the  most  part  the  idols  of  certeine  nations 
idolatrouslie  erected,  in  steed,  or  rather  in  spight  of  God. 
For  Beelzebub,  which  signifieth  the  lord  of  the  flies,  bicause  he 
taketh  everie  simple  thing  in  his  web,  was  an  idol  or  oracle  erected 
at  Ekron,  to  whom  Ahaziah  sent  to  know  whether  he  should  recover 
his  disease  :  as  though  thqre  had  beene  no  God  in  Israeli.  This 
divell  Beelzebub  was  among  the  Jeeves  reputed  the  principall  divell. 
The  GrcEcians  called  him  Pluto,  the  Latines  Sumanus,  quasi  suntniuni 
deortem  inaniuni,  the  cheefe  ghost  or  spirit  of  the  dead  whom  they 
supposed  to  walke  by  night  :  although  they  absurdlie  beleeved  also 
that  the  soule  died  with  the  bodie.  So  as  they  did  put  a  difference 
be/tweene  the  ghost  of  a  man  and  the  soule  of  a  man  :  and  so  doo 
our  papists  ;  howbeit,  none  otherwise,  but  that  the  soule  is  a  ghost, 
when  it  walketh  on  the  earth,  after  the  dissolution  of  the  bodie,  or 
appeareth  to  anie  man,  either  out  of  heaven,  hell,  or  purgatorie,  and 
not  otherwise.  ^  iVisroch  signifieth  a  delicate  tentation,  and  was 
worshipped  by  Senacherib  in  Assyria.  ^Tarcat*  is  in  English,  fettered, 
and  was  the  divell  or  idoll  of  the  Hevites.  "-''  Beelphegor,  otherwise 
called  Priapus,  the  gaping  or  naked  god  was  worshipped  among  the 
Moabits.  ^  Adranielech,  that  is,  the  cloke  or  power  of  the  king,  was 
an  idoll  at  Sepharvais,  which  was  a  citie  of  the  Assyrians.  ^Chainos, 
that  is  feeling,  or  departing,  was  worshipped  among  the  Moabits. 
^ Dagon,  that  is,  corne  or  greefe,  was  the  idoll  of  the  Philistines. 
8  Astarte,  that  is,  a  fold  or  flocke,  is  the  name  of  a  shee  idoll  at 
Sydotiia,  whom  Salomon  worshipped  :    some  thinke  it   was    I'ern/s. 


2.  Reg.  13. 


Matth.  10. 
&  12. 
Mark.  3. 
Luk.  It. 


S^9- 


[*  Tartac] 
»  2.  Reg.  19. 
b  2.  Reg.  17. 
".  Ose.  9,  II.  [10] 
Num.  25. 
Deut.  3,  &.  4 

JOSU.    22. 

d  2.  Reg.  17. 
«  Numb.  21. 

1.  Reg.  II. 

2.  Reg.  23. 
fjudg.   16. 

1.  Mace.  10. 
g  I.  Reg.  II. 

2.  Reg,  :-.. 


436 


Chap.  20. 


A  discourse  of 


h  2.  Reg.  23. 
1.  Chro.  20. 
Jerem  49. 


Joseph,  lib.  ile 
antiquit. 
Jndeeor.  6. 
cap.  14. 

1.  Sam.  7. 

2.  Reg.  23. 


Psal.  96. 
vers.] 


[Vulg. 


373. 


''  Melchom,  that  is,  a  king,  was  an  idoll  or  divell,  which  the  sonnes  of 
Amnion  worshipped. 

Sometimes  also  we  find  in  the  scriptures,  that  divels  and  spirits 
take  their  names  of  wicked  men,  or  of  the  houses  or  stats  of  abhom- 
inable  persons  :  as  Asiaroth^  which  {a.s  Josephus  saith)  was  the  idoll 
of  tlie  Philistines,  whome  the  Jeives  tooke  from  them  at  Salomons 
commandement,  and  was  also  worshipped  of  Salomon.  Which 
though  it  signifie  riches,  flocks,  &c  :  yet  it  was  once  a  citie  belonging 
to  Og  the  king  of  Basan,  where  they  saie  the  giants  dwelt.  In  these 
respects  Astaroth  is  one  of  the  speciall  divels  named  in  Salomo7is 
conjuration,  and  greatlie  emploied  by  the  conjurors.  I  have  suffici- 
entlie  prooved  in  these  quotations,  that  these  idols  are  Dii  getttium, 
the  gods  of  the  Gentiles  :  and  then  the  prophet  David  may  satisfie 
you,  that  they  are  divels,  who  saith  Dii  gentitcm  dcemonia  stoit,  The 
gods  of  the  Gentiles  are  divels.  What  a  divell  was  the  rood  of  grace 
to  be  thought,  but  such  a  one  as  before  is  mentioned  and  described, 
who  tooke  his  name  of  his  courteous  and  gratious  behaviour  towards 
his  worshippers,  or  rather  those  that  offered/  unto  him.''  The  idolatrous 
knaverie  wherof  being  now  bewraied,  it  is  among  the  godlie  reputed 
a  divell  rather  than  a  god  :  and  so  are  diverse  others  of  the  same 
stampe./ 


520. 


The  XX.   Chapter. 


»  Job.  40. 
Job.  3. 
Isai.  27. 


b  Matth.  6. 
Matt.  4,  &c. 
Marc.  16. 
«  Jam.  2. 

d  Matth.  4. 
John.  8. 
Apoc.  12. 
«.  .\poc.  9. 


Diverse  names  of  ike  divell,  whereby  his  nature  and  disposition 
is  manifested. 

T  hath  also  pleased  GOD  to  informe  our  weake  capacities, 
as  it  were  by  similitudes  and  examples,  or  rather  by  com- 
parisons, to  understand  what  manner  of  thing  the  divell 
is,  by  the  verie  names  appropriated  and  attributed  unto 
him  in  the  scriptures  :  wherein  sometimes  he  is  called  by  one  name, 
sometimes  by  another,  by  metaphors  according  to  his  conditions. 
^  Elephas  is  called  in  Job,  Behemoth,  which  is,  Brttta  ;  whereby  the 
greatnes  and  brutishnes  of  the  divell  is  figured.  Leviathati  is  not 
much  different  from  Elephas  ;  whereby  the  divels  great  subtiltie  and 
power  is  shewed  unto  us.  ^ Manunon  is  the  covetous  desire  of  monie, 
wherewith  the  divell  overcommeth  the  reprobate.  '^  Dcemon  signifieth 
one  that  is  cunning  or  craftie.  Cacodcemon  is  perverslie  knowing. 
All  those  which  in  ancient  times  were  worshipped  as  gods,  were  so 
called.  ^Diabohis  is  Calumniator,  an  accuser,  or  a  slanderer.  Sathan 
is  Adversarius,  an  adversarie,  that  troubleth  and  molesteth.     ^Abad- 


Divels  avd  spirits. 


Chap.  21. 


437 


(Ion  a  destroier.  '  ^egio,  bicause  they  are  manie.  *?  Prince  of  the 
aire.  •>  Prince  of  the  world.  'A  king  of  the  sonnes  of  pride.  ■'A 
roring  lion.  '  An  homicide  or  manslear,  a  lier,  and  the  father  of  lies. 
The  ""author  of  sinne.  °A  spirit.  Yea  somtimes  he  is  called  the 
spirit  of  the  Lord,  as  the  executioner  and  minister  of  his  displeasure, 
&c.  Sometimes,  the  "spirit  of  fornication,  &c.  And  manie  other 
like  epithets  or  additions  are  given  him  for  his  name.  He  is  also 
called  P  the  angell  of  the  Lord,  i  The  cruell  angell.  The  ■'angell  of 
sathan.  The  s  angell  of  hell.  The  '  great  dragon,  for  his  pride  and 
force.  The  u  red  dragon  for  his  blouddines.  A  x  serpent.  An  y  owle, 
a  ''■  kite,  a  satyre,  a  crowe,  a  pellicane,  a  hedghog,  a  griph,  a  storke, 
&c./ 

[x  should  reach  to  Isai.  27.  and  y  Mark  Isai.  13.  34.] 


f  Marc.  5. 
Luke.  8. 
gEph.  2. 
h  John.  8.  12 
14.  16. 
'  Job.  41. 
k  I.  Pet.  5. 
1  John.  8. 
"  I.  John.  3. 
n  Acts.  16. 
°  Ose.  4. 
P  Psal.  34. 
I.  Chr.  21. 
q  Prov.   17. 
■■  2.  Cor.  12. 
s  Apoc.  9. 
'  Apoc  12. 
u  Job.  41. 
^.  Gen.  3. 
■"  Apoc.  12. 
'  Isai  27. 
Isai.  13.  34. 


The    xxi.    Chapter. 


521- 


Juno  and 
Minerva. 

374. 


That  the  idols  or  gods  of  the  Gentiles  are  divels^  their  diverse  names, 
and  in  what  affaires  their  labours  and  authorities  are  emploied, 
■wherein  also  the  dli/id  superstition  of  the  heathen  people  is  dis- 
covered. 

ND  for  so  much  as  the  idols  of  the  gentiles  are  called   Psaim.96 
divels,  and  are  among  the  unlearned  confounded  and 
intermedled  with  the  divels  that  are  named  in  the  scrip- 
tures ;  I  thought  it  convenient  here  to  give  you  a  note  of 
them,  to  whome  the  Gentiles  gave  names,  according  to  the  offices 
unto  them  assigned.      Penates  are  the  domesticall  gods,  or  rather 
divels/  that  were  said  to  make  men  live  quietlie  within  doores.     But 
some  thinke  these  rather  to  be  such,  as  the  Gentiles  thought  to  be 
set  over  kingdomes  :    and  that  Lares  are  such  as  trouble  private 
houses,  and  are  set  to  oversee  crosse  waies  and  cities.     Larvce  are 
said  to  be  spirits  that  walke  onelie  by  night.     Genii  are  the  two 
angels,  which  they  supposed  were  appointed  to  wait  upon  each  man. 
Manes  are  the  spirits  which  oppose  themselves  against  men  in  the 
waie.     Dcenwnes  were  feigned  gods  by  poets,  as  Jitpiter,  funo,  &c. 
Viriinculi  tej-rei  are  such  as  was  Robin  good  fellowe,  that  would   Cousening 
supplie  the  office  of  servants,  speciallie  of  maids  ;  as  to  make  a  fier   knaves^. 
in  the  morning,  sweepe  the  house,  grind  mustard  and  malt,  drawe 
water,  &c  :  these  also  rumble  in  houses,  drawe  latches,  go  up  and 
downe  staiers,  &c.     Dii  geniales  are  the  gbds  that  everie  man  did    Terra,  aqua, 
sacrifice  unto  at  the  daie  of  their  birth.     Tetrici  be  they  that  make   %^'i]una!  ^^  ' 
folke  afraid,  and  have  such  ouglie  shape,  which  manie  of  our  divines 


438 


Chap. 


A  discouj'se   of 


'*  Hudgin  of 
Germanic, 
and  Rush 
of  England. 

[*  Hutgin, 


[t  See  note. 


J.  IVier.  lib. 
de prcest.  deem. 
J.  cap.  23. 


Bawdie 
pree.sts  in 
Ginnie. 


375. 


J^J- 


cloo  call  Snbterrajiei.  Cobali  are  they  that  followe  men,  and  delight 
to  make  them  laugh,  with  tumbling,  juggling,  and  such  like  toies. 
Viriinciili  are  dwarfes  about  three  handfulles  long,  and  doo  no  hurt  ; 
but  seeme  to  dig  in  mineralles,  and  to  be  verie  busie,  and  yet  doo 
nothing.  Guteli  or  Trulli  are  spirits  (they  sale)  in  the  likenes  of 
women,  shewing  great  kind/nesse  to  all  men  :  &  hereof  it  is  that  we 
call  light  women,  truls.  Dcenwnes  niontani  are  such  as  worke  in  the 
mineralles,  and  further  the  worke  of  the  labourers  woonderfullie,  who 
are  nothing  afraid  of  them.  Hudgin  is  a  verie  familiar  divell,  which 
will  doo  no  bodie  hurt,  except  he  receive  injurie  :  but  he  cannot  abide 
that,  nor  yet  be  mocked  :  he  talketh  with  men  freendlie,  sometimes 
visiblie,  and  sometimes  invisiblie.  There  go  as  manie  tales  upon 
this  Hudgin,  in  some  parts  of  Gerinanii',  as  there  did  in  Eiigland  of 
Robin  good  fellowe.  But  this  Hudgin  was  so  called,  bicause  he 
alwales  ware  a  cap  or  a  hoodt  ;  and  therefore  I  thinke  it  was  Robin 
hood.  Frier  Rush  was  for  all  the  world  such  another  fellow  as  this 
Hudgin,  and  brought  up  even  in  the  same  schoole  ;  to  wit,  in  a 
kitchen:  in  so  much  as  the  selfe-same  tale  is  written  of  the  one  as  of 
the  other,  concerning  the  skuUian,  which  is  said  to  have  beene  slaine, 
&c  :  for  the  reading  whereof  I  referre  you  to  Frier  Rush  his  storie, 
or  else  to  John  IVierus  De Pfcesfigiis  dcEnioftum. 

There  were  also  Familiares  dannones,  which  we  call  familiars  :  such 
as  Socrafes  and  Casar  were  said  to  have  ;  and  such  as  Feats  sold  to 
doctor  Burcot.  Quititus  Sertorius  had  Diana  hir  selfe  for  his  fami- 
liar ;  and  Numa  Pompilius  had  Aegeria  :  but  neither  the  one  nor 
the  other  of  all  these  could  be  preserved  by  their  familiars  from 
being  destroied  with  untimelie  death.  Simon  Samareus  boasted, 
that  he  had  gotten  by  conjuration,  the  soule  of  a  little  child  that  was 
slaine,  to  be  his  familiar,  and  that  he  told  him  all  things  that  were 
to  come,  &c.  I  marvell  what  privilege  soules  have,  which  are  de- 
parted from  the  bodie,  to  know  things  to  come  more  than  the  soules 
within  mans  bodie.  There  were  spirits,  which  they  called  Albce 
mulieres,  and  Alber  Silylla;,  which  were  verie  familiar,  and  did  much 
harme  (they  saie)  to  women  with  child,  and  to  sucking  children. 
Deuinus  as  a  divell  is  worshipped  among  the  Indians  in  Calecute,  who 
(as  they  thinke)  hath  power  given  him  of  God  to  judge  the  earth,  &c: 
his  image  is  horriblie  pictured  in  a  most  ouglie  shape.  Thevet  saith, 
that  a  divell/  in  America,  called  Agnan,  beareth  swaie  in  that  countrie. 
In  Gintiie  one  Grigrie  is  accounted  the  great  divell,  and  keepeth  the 
woods  :  these  have  preests  called  Charoibes,  which  prophesie,  after 
they  have  lien  by  the  space  of  one  houre  prostrate  upon  a  wench/ 
of  twelve  yeares  old,  and  all  that  while  (saie  they)  he  calleth  upon  a 
divell  called  Hoi'ioulsira,  and  then  commeth  foorth  and  uttereth  his 


Divels  and  spirits.  chap.  22.  ^^c) 

prophesie.     For  the  true  successe   whereof  the  people  praie  all  the 
while  that  he  lieth  groveling  like  a  lecherous  knave.     There  are  a 
thousand  other  names,  which  they  sale  are  attributed  unto  divels  ; 
and  such  as  they  take  to  themselves  are  more  ridiculous  than  the 
names  that  are  given  by  others,  which  have  more  leasure  to  devise 
them.      In    litle    bookes    conteining    the    cousening   possessed,    at    Looke  in 
Maidstone.,  where  such  a   woonder  was   wrought,  as  also  in  other   {oi^xlh.  7. 
places,  you  may  see  a  number  of  counterfeit  divels  names,  and  other   '^^p-  3-  p^k- 
trish  trash. 


The    xxii.    Chapter. 

Of  the  Romanes  cheefe  gods  called  Dii  selecti,  and  of  other 
heathen  gods,  their  nntnes  and  offices. 

HERE  were  among  the  Romans  twentie  idolatrous  gods, 
which  were  called  Dii  selecii  sive  electi,  chosen  gods  ; 
whereof  twelve    were   male,    and    eight    female,    whose 
names    doo    thus    foUowe  :   Janus,    SatJtrmes,  Jupiter, 
Genius,  Mercurius,  Apollo,  Mars,   Vulcanics,  Neptiimis,  Sol,  Orcus 
and  *Vidar,  which  were  all  hee  gods  :  Tellus,  Ceres,  Juno,  Minerva,    [*z/i<»] 
Luna,  Diana,  Venus,  and    Vesta,  were  all  she  gods.     No  man  might 
appropriate  anie  of  these  unto  himselfe,  but  they  were  left  common 
and    indifferent   to    all  men  dwelling    in    one    realme,  province,  or 
notable  citie.     These  heathen  gentiles  had  also  their  gods,  which 
served  for  sundrie  purposes  ;  as  to  raise  thunder,  they  had  Statores, 
Tonantes,   Feretrii,    and  Jupiter    Elicius,     They    had    Cantius,   to    A  sood  god 
whome  they  praied  for  wise  children,  who  was  more  apt  for  this    dessffor 
purpose   than  Minerva  that   issued  out    of  Jupiters   owne   braine.    women. 
Lucina  was  to  send  them  that  were  with  child  safe  deliverie,  and  in 
that  respect  was  called  the  mother  of  childwives.     Opis  was  called 
the  mother  of  the  babe  new   borne,  whose  image  women  with  child 
hanged  upon  their  girdles  before  their  bellies,  and  bare  it  so  by/  the  ^24. 
space  of  nine  moneths  ;  and  the  midwife  alwaies  touched  the  child 
therewith,  before  she  or  anie  other  laied  hand  thereon. 

If  the  child  were  well  borne,  they  sacrificed  therunto,  although  the 
mother  miscaried  :  but  if  the  child  were   in  any  part  unperfect,  or 
dead,_&c  :  they  used  to  beate  the  image  into  powder,  or  to  burne  or 
drowne  it.    luigianus  was  he  that  kept  their  children  from  crieng,  and    The  names 
therefore  they  did    alwaies  hang    his  picture  about   babes  necks  :    heafiienTsh 
for  they  thought  much  crieng  in  youth  portended  ill  fortune  in  age.    g'j'c'.^.  ^nd 
Luninus^  otherwise  Cunius,  wab  he  that  preber\ed  i.ib  ihcy  thought)    liarofficc.v. 


440 


Chap.  2}. 


A  discourse  of 


376. 


V  alias  hal.] 

A  verie 
homelie 
charge. 


their  children  from  misfortune  in  the  cradell.  Runiinus  was  to  keepe 
their  dugs  from  corruption.  Volumnus  and  his  wife  Volunma  were 
gods,  the  one  for  yoong  men,  the  other  for/  maids  that  desired 
marriage  :  for  such  as  praied  devoutlie  unto  them,  should  soone  be 
married.  Agreslts  was  the  god  of  the  fields,  and  to  him  they  praied 
for  fertilitie.  Bellus  was  the  god  of  warre  &  warriers,  and  so  also 
was  Victoria,  to  whome  the  greatest  temple  in  Ronie  was  built. 
Honorius  was  he  that  had  charge  about  inkeepers,  that  they  should 
well  intreat  pilgrimes.  Berecynthia  was  the  mother  of  all  the  gods. 
Aescttlanus  was  to  discover  their  mines  of  gold  and  silver,  and  to  him 
they  praied  for  good  successe  in  that  behalfe,  Aesciilapitis  was  to 
cure  the  sicke,  whose  father  was  Apollo,  and  served  to  keepe  weeds 
out  of  the  corne.  Segacia  was  to  make  seeds  to  growe.  Flora  pre- 
served the  vines  from  frosts  and  blasts.  Sylvanus  was  to  preserve 
them  that  walked  in  gardens.  Bacchus  was  for  droonkards,  Pavor 
for  cowherds  ;  Meretrix  for  whores,  to  whose  honour  there  was 
a  temple  built  in  Rome,  in  the  middest  of  fortie  and  foure  streets, 
which  were  all  inhabited  with  common  harlots.  Finallie  Colatina, 
*alias  Clotina,  was  goddesse  of  the  stoole,  the  jakes,  and  the  privie, 
to  whome  as  to  everie  of  the  rest,  there  was  a  peculiar  temple  edified: 
besides  that  notable  temple  called  Pantheoji,  wherein  all  the  gods 
were  placed  togither ;  so  as  everie  man  and  woman,  according  to  their 
follies  and  devotions,  might  go  thither  and  worship  what  gods  they 
list./ 


525- 


The    xxiii.    Chapter. 


0/  diverse  gods  in  diverse  coitntries. 


Beatits, 
birds,  ver- 
mine,  fishes, 
herbs  and 
other  trum- 
perie  wor- 
shipped as 
gods. 


HE  Aegyptians  were  yet  more  foolish  in  this  behalfe  than 
the  Ro//ians  (I  meane  the  heathenish  Roiiians  that  then 
were,  and  not  the  popish  Romans  that  now  are,  for  no 
nation  approcheth  neere  to  these  in  anie  kind  of  idolatrie.) 
The  Aegyptians  worshipped  Anubis  in  the  likenesse  of  a  dog,  bicause 
he  loved  dogs  and  hunting.  Yea  they  worshipped  all  living  creatures, 
as  namelie  of  beasts,  a  bullocke,  a  dog,  &  a  cat ;  of  flieng  fowles, 
Ibis  (which  is  a  bird  with  a  long  bill,  naturallie  devouring  up  venem- 
ous  things  and  noisome  serpents)  and  a  sparrowhawke  ;  of  fishes 
they  had  two  gods  ;  to  wit,  Lepidotus  piscis,  and  Oxyrinchns.  The 
Saitans  and  Thcbans  had  to  their  god  a  sheepe.  In  the  citie  Lyco- 
polis  they  worshipped  a  woolfe  ;  in  Herinopolis,  the  Cynocephalus  ; 
the  Leopolitans,  a  lion  ;  in   Lcetopolis,  a  fish   in  Niltis  called  Lalus. 


Divels  and  spirits. 


Chap.  24. 


441 


In  the  citie  Cytiopolis  they  worshipped  Anubis.  At  Babylon,  besides 
Memphis,  they  made  an  onion  their  god  ;  the  T/iebans  an  eagle  ;  the 
Mceiideseans,  a  goate  ;  the  Persiajis,  a  fier  called  Orimasda  ;  the 
Arabians,  Bacchus,  Vemts,  and  Diasaren  ;  the  Bceotians,  Aniphia- 
raus  ;  the  Aphricans,  Mopstcs  ;  the  Scithians,  Minerva  ;  the  Nau- 
cratiis,  Serapis,  which  is  a  serpent  ;  Astartes  (being  as  Cicero  writeth 
the  fourth  Venus,  who  was  she,  as  others  affirme,  whom  Salomoti 
worshipped  at  his  concubines  request)  was  the  goddesse  of  the 
Assyrians.  At  Norictnii,  being  a  part  of  Bavaria,  they  worship 
Tibilenus ;  the  Moores  worship  Jtcba  ;  the  Macedonians,  Gabirus  ; 
the  Po37iians,  Uranius  ;  at  Sainos  Juno  was  their  god  ;  at  Paphos, 
Venus  ;  at  Lemnos,  Vulcane ;  at  Naxos,  Liberus  ;  at/  Lanipsacke, 
Priapus  with  the  great  genitals,  who  was  set  up  at  Hellespont  to  be 
adored.  In  the  ile  Dioniedea,  Diomedes ;  at  Delphos,  Apollo;  at 
Ephesus,  Diana  was  worshipped.  And  bicause  they  would  plaie 
small  game  ra/ther  than  sit  out,  they  had  Acharus  Cyrenaicus,  to 
keepe  them  from  flies  and  flieblowes ;  Herctiles  Canopius,  to  keepe 
them  from  fleas  ;  Apollo  Parnopeius,  to  keepe  their  cheefes  from 
being  mouseaten.  The  Greeks  were  the  first,  that  I  can  learne  to 
have  assigned  to  the  gods  their  principall  kingdomes  and  offices  :  as 
Jupiter  to  rule  in  heaven,  Pluto  in  hell,  Neptune  in  the  sea,  &c.  To 
these  they  joined,  as  assistants,  divers  commissioners  ;  as  X.Q  Jupiter, 
Saturne,  Mars,  Vemts,  Mercurie,  and  Minerva  :  to  Neptune,  Nereus, 
&^c.  Tutilina  was  onelie  a  mediatrix  to  Jupiter,  not  to  destroie  corne 
with  thunder  or  tempests,  before  whom  they  usuallie  lighted  candels 
in  the  temple,  to  appease  the  same,  according  to  the  popish  custome 
in  these  daies.  But  I  may  not  repeate  them  all  by  name,  for  the 
gods  of  the  gentiles  were  by  good  record,  as  Varro  and  others 
report,  to  the  number  of  30.  thousand,  and  upward.  Whereby  the 
reasonable  reader  may  judge  their  superstitious  blindnesse. 


377. 


526. 


Imperiall 
gods  and 
their  assi- 
stants. 


The  num- 
ber of  gods 
among  the 
gentiles 


The    xxiiii.    Chapter. 


OJ  popisli  provinciall  gods,  a  comparison  betweene  them  and 
heatJicn  gods,  of  physicall  gods,  and  of  what  occupation  everie 
popish  god  is. 

low  if  I  thought  I  could  make  an  end  in  anie  reasonable 
time,  I  would  begin  with  our  antichristian  gods,  other- 
wise called  popish   idols,  which  are  as  ranke  divels  as 
H  D a  gentium  spoken  of  in  the  psalmes:  or  as  Dii  montium 
set  foorth  &  rehearsed  in  the  first  booke  of  the  kings  ;  or  as  Dii 


Reg. 
Chr. 
.  Chr. 


&c 


442  Chap.  24.  ^  {discourse  of 

'"^8-  3-  terraruni  or  Diipopulorum  mentioned  in  the  second  of  the  Chronicles 

2.  Cnr.  ■?■;.  _  ^    -* 

Reg.  23,  32.  &  in  the  first  of  the  Chronicles  16.  or  as  Dii  terra;  in  Judges  3.  or 

as  Dii Jiliontm  Seir  in  the  second  of  the   Chronicles  25.  or  as  Dii 
alieni,  which  are  so  often  mentioned  in  the  scriptures. 

Surelie,  there  were  in  the  popish  church  more  of  these  in  number, 
more  in  common,  more  private,  more  publike,  more  for  lewd  pur- 
poses, and  more  for  no  purpose,  than  among  all  the  heathen,  either 
32^.    heretofore,   or   at   this   present   time  :  for  I   dare    undertake,/    that 
for  everie  heathen  idoll  I  might  produce  twentie  out  of  the  popish 
Popish  gods  church.     For  there  were  proper  idols  of  everie  nation  :  as  S.  George 

on  horssebacke  for  England  (excepting  whome  there  is  said  to  be  no 
more  horssemen  in  heaven  save  onelie  saint  Martine)  S.  Andrezv  for 
Burgundie  and  Scotland,  S.  Michael  for  France,  S.  James  for  Spaine, 
S.  Pat7-ike  for  Irelajid,  S.  Davie  for  Wales,  S.  Peter  for  Rome,  and 
some  part  of  Italic.  Had  not  everie  citie  in  all  the  popes  dominions 
his  severall  patrone  .?  As  Patde  for  Londott,  Denis  for  Paris,  Atnbrose 
for  Millen,  Loven  for  Gaunt,  Romball  for  Mackline,  S.  Marks  lion  for 
378.  Venice,  the  three  magician  kings  for  Cullen,*  and  so  of  other./  Yea,  had 
Parish  gods  they  not  for  everie  small  towne,  and  everie  village  and  parish,t  (the 

or  popish  names  wherof  I  am  not  at  leisure  to  repeat)  a  severall  idoll.?     As  S. 

idols  , 

['»  =  Cologne]       Sepulchre,  for  one  ;  S.  Bride,  for  another  ;  S.  All  halowes.  All  saints, 

[t .  in  text]  and  our  Ladie  for  all  at  once  :  which  I  thought  meeter  to  rehearse, 

\X  -  bead—]         than  a  bedrollj  of  such  a  number  as  are  in  that  predicament.     Had 

they  not  hee  idols  and  shee  idols,  some  for  men,  some  for  women, 

some  for   beasts,    and    some  for  fowles,  &c .''     Doo  you  not  thinke 

that  S.  Martine  might  be  opposed  to  Bacchus  ?    If  S.  Martine  be  too 

weake  we  have  S.   Urbane,   S.  Clement,  and  manie  other  to  assist 

him.     Was  Venus  and  Meretrix  an  advocate  for  whoores  among  the 

Gentiles  ?     Behold,  there  were  in  the  Romish  church  to  encounter 

with  them,  S.  Aphra,  S.  Aphrodite,  and  S.  Maudline.     But  insomuch 

as  long  Meg  was   as  verie  a  whoore  as  the  best  of  them,  she  had 

wrong  that  she  was  not  also  canonized,  and  put  in  as  good  credit  as  they : 

for  she  was  a  gentlewoman  borne  ;  whereunto  the  pope  hath  great 

respect  in  canonizing  of  his  saints.    For  (as  I  have  said)  he  canonizeth 

the  rich  for  saints,  and  burneth  the  poore  for  witches.     But  I  doubt 

not,  Magdalen,  and  manie  other  godlie  women  are  verie  saints  in 

heaven,  and  should  have  beene  so,  though  the  pope  had  never  canonized 

them  :  but  he  dooth  them  wrong,  to  make  them  the  patronesses  of 

harlots  and  strong  strumpets. 

See  the  Was  there  such  a  traitor  among  all  the  heathen  idols,  as  S.  Thomas 

gend^for '^  Bccketl     Ox  swch  s.  vihoovQ  sls  S.  Bridget}     I  warrant  you  S.Hugh 

s' B''d  °'t  ^^^  ^^  good  a  huntesman  as  Anubis.     Was  Vulcatie  the  protector  of 

the  heathen  smithes  ?     Yea  forsooth,  and  S.  Euloge  was  patrone  for 


Divels  and  spirits. 


Ch.ip.  34. 


443 


He  saints  & 
shee  saincts 
of  the  old 
stamp  with 
thfir  pecu- 
liar vertues 
touching 
the  curing 
of  diseases. 


ours.  Our  painters  had  Luke,  our  weavers/  had  Steven,  our  millers  J28. 
had  Arnold,  our  tailors  had  Goodman,  our  sowters  had  Crispine,  our 
potters  had  S.  Core  with  a  divell  on  his  shoulder  and  a  pot  in  his  hand. 
Was  there  a  better  horseleech  among  the  gods  of  the  Gentiles  than 
S.  Loyl  Or  a  better  sowgelder  than  S.  Anthonie"^  Or  a  better 
toothdrawer  than  S.  Apolline  ?  I  beleeve  that  Apollo  Parnopehis  was 
no  better  a  ratcatcher  than  S.  Gertrude,  who  hath  the  popes  patent 
and  commendation  therefore.  The  Tliebans  had  not  a  better  shepherd 
than  S.  Wendeline,  nor  a  better  gissard  to  keepe  their  geese  than 
Callus.  But  for  physicke  and  surgerie,  our  idols  exceeded  them  all.  F'or 
S.  John,  and  S.  Valentine  excelled  at  the  falling  evill,  S.  Roch  was 
good  at  the  plague,  S.  Petronill  at  the  ague.  As  for  S.  Margaret,  she 
passed  Lucma  for  a  midwife,  and  yet  was  but  a  maid  :  in  which 
respect  S.  Marpurge  is  joined  with  hir  in  commission. 

For  mad  men,  and  such  as  are  possessed  with  divels,  S.  Romane 
was  excellent,  &  frier  Ruffine  was  also  pretilie  skilfull  in  that  art.  For 
botches  and  biles,  Cosnius  and  Daniian  ;  S.  Clare  for  the  eies,  S. 
Apolline  for  teeth,  S.  Job  for  the  *  pox.  And  for  sore  brests  S.  Agatha 
was  as  good  as  Ruminus.  Whosoever  served  Scrvatius  well,  should 
be  sure  to  loose  nothing  :  if  Servatius  failed  in  his  office,  S.  Vinden 
could  supplie  the  matter  with  his  cunning ;  for  he  could  cause  all  things 
that  were  lost  to  be  restored  againe.  But  here  laie  a  strawe  for  a 
while,  and  I  will  shew  you  the  names  of  some,  which  exceed  these 
verie  far,  and  might  have  beene  canonized  for  archsaints  ;  all  the  other 
saints  or  idols  being  in  comparison  of  them  but  bunglers,  and  bench- 
whistlers.  And  with  your  leave,  when  all/  other  saints  had  given  over 
the  matter,  and  the  saints  utterlie  forsaken  of  their  servitors,  they  re- 
paired to  these  that  I  shall  name  unto  you,  with  the  good  consent  of 
the  pope,  who  is  the  fautor,  or  rather  the  patrone  of  all  the  saints, 
divels,  and  idols  living  or  dead,  and  of  all  the  gods  save  one.  And 
whereas  none  other  saint  could  cure  above  one  disease,  in  so  much  as 
it  was  idolatrie,  foUie  I  should  have  said,  to  go  to  Job  for  anie  other 
maladie  than  the  pox  ;  nothing  commeth  amisse  to  these.  For  they 
are  good  at  anie  thing,  and  never  a-whit  nice  of  their  cunning  :  yea 
greater  matters  are  said  to  be  in  one  of  their  powers,  than  is  in  all  the 
other  saints.  And  these  are  they  :  S.  mo/ther  Bungle,  S.  mother  Paine,  329. 

S.  Feats,  S.  mother  Still,  S.  mother  Button,  S.  Kytrell,  S.  New  saints 

Ursula  Kenipe,  S.  mother  Newman,  S.  doctor  Heron, 

S.  Rosimund  a.  good  old  father,  &  diverse 

more  that  deserve  to  be  registred 

in  the  popes  kalendar,  or 

rather  the  divels 

rubrike. 


*  For  the 
Fiech  pox 
or  the  co- 
mon  kind 
of  pox,  or 
both  ?  This 
would  be 
knowne. 


379. 


444 


Chap.  25. 


A   discourse  of 


The  XXV.    Chapter. 


Divos  va- 
cant Gram- 
viatici  eos 
qui  ex  ho- 
minibus  dii 
facti  stint. 


530- 


Cic.  de  natur. 
deorum. 


380. 


The  papists 
see  a  moth 
in  the  eie  of 
others,  but 
no  beame 
in  their 
owne. 


A  comparison  beliuecne  the  licatJieii  and  papists,  touching  their 
exxnses  for  idolatrie. 

ND  bicause  I  know,  that  the  papists  will  saie,  that  their 
idols  are  saints,  and  no  such  divels  as  the  gods  of  the 
Gentiles  were  :  you  may  tell  them,  that  not  onelie  their 
saints,  but  the  verie  images  of  them  were  called  Divi. 
Which  though  it  signifie  gods,  and  so  by  consequence  idols  or  feends  : 
yet  put  but  an  (//)  thereunto,  and  it  is  Divill  in  English.  But  they 
will  saie  also  that  I  doo  them  wrong  to  gibe  at  them  ;  bicause  they 
were  holie  men  and  holie  women.  I  grant  some  of  them  were  so,  and 
further  from  allowance  of  the  popish  idolatrie  emploied  upon  them, 
than  greeved  with  the  derision  used  against  that  abuse.  Yea  even  as 
silver  and  gold  are  made  idols  unto  them  that  love  them  too  well,  and 
seeke  too  much  for  them  :  so  are  these  holie  men  and  women  made 
idols  by  them  that  worship  them,  and  attribute  unto  them  such  honor, 
as  to  God  onelie  apperteineth. 

The  heathen  gods  were  for  the  most  part  good  men,  and  profitable 
members  to  the  commonwealth  wherein  they  lived,  and  deserved  fame, 
&c  :  in  which  respect  they  made  gods  of  them  when  they  were  dead ; 
as  they  made  divels  of  such  emperors  and  philosophers  as  they  hated, 
or  as  had  deserved  ill  among  them.  And  is  it  not  even  so,  and  woorsse, 
in  the  commonwealth  and  church  of  poperie.?  Booth  not  the  pope 
excommunicate,  cursse,  and  condemne  for  heretikes,  and  drive  to  the 
bottomlesse  pit  of  hell,  proclaming  to  be  verie  divels,  all  those  that 
either  write,  speake  or  thinke  contrarie  to  his  idolatrous  doctrine  ? 
Cicero,  when  he  de/rided  the  heathen  gods,  and  inveied  against  them 
that  yeelded  such  servile  honor  unto  them,  knew  the  persons,  unto 
whom  such  abuse  was  committed,  had  well  deserved  as  civill  citizens  ; 
and  that  good  fame  was  due  unto  them,  and  not  divine  estimation. 
Yea  the  infidels  that  honored  those  gods,  as  hoping  to  receive  benefits 
for  their  devotion  emploied  that  waie,  knew  and  conceived  that  the 
statues  and  images,  before  whome  with  such  reverence/  they  powred 
foorth  their  praiers,  were  stockes  and  stones,  and  onelie  pictures  of 
those  persons  whome  they  resembled  :  yea  they  also  knew,  that  the 
parties  themselves  were  creatures,  and  could  not  doo  so  much  as  the 
papists  and  witchmongers  thinke  the  Roode  of  grace,  or  mother 
Bnngie  could  doo.  And  yet  the  papists  can  see  the  abuse  of  the 
Gentils,  and  may  not  heare  of  their  owne  idolatrie  more  grosse  and 
damnable  than  the  others. 


Divels  and  spirits.  chap.  26.  /I/1  c 


The    xxvi.     Chapter. 

The  conceipt  of  the  Jieathen  aiid  the  papists  all  one  in  idolatrie, 
of  the  counccll  of  Trent,  a  notable  storie  of  a  hangman 
arraigned  after  he  was  dead  and  buried,  dr'c. 

[UT  papists  perchance   will  denie,  that  they  attribute  so 
much  to  these  idols  as  I  report ;  or  that  they  thinke  it  so 
meritorious  to  praie  to  the  images  of  saints  as  is  supposed, 
affirming  that  they  worship   God,  and  the  saints  them- 
selves, under  the  formes  of  images.     Which  was  also  the  conceipt  of 
the  heathen,  and  their  excuse  in  this  behalfe  ;  whose  eiesight  and 
insight  herein  reached  as  farre  as  the  papisticall  distinctions  published 
by  popes  and  their  councels.     Neither  doo  anie  of  them  admit  so 
grosse  idolatrie,  as  the  councell  of  Trent  hath  doone,  who  alloweth    J'"^  idoU- 
that  worship  to  the  Rood  that  is  due  to  Jesus  Christ  himselfe,  and  so   cell  of 
likewise  of  other  images  of  saints.     I   thought  it  not  impertinent      "^"'' 
therfore  in  this  place  to  insert  an  example  taken  out  of  the  Rosa- 
rie  of  our  Ladie,  in  which  booke  doo  remaine  (besides  this)  ninetie 
and  eight  examples  to  this  effect  :  which  are  of  such  authoritie  in/ 
the  church  of  Ro)ne,  that  all  scripture  must  give  place  unto  them.  53^- 
And  these  are  either  read  there  as  their  speciall  homilies,  or  preached 
by  their  cheefe  doctors.     And  this  is  the  sermon  for  this  daie  verba- 
tim translated  out  of  the  said  Rosarie,  a  booke  much  esteemed  and 
reverenced  among  papists. 

A  certeine  hangman  passing  by  the  image  of  our  Ladie,  saluted   Exemti-^. 
hir,   commending  himselfe  to  hir  protection.     Afterwards,  while  he 
praied  before  hir,  he  was  called  awaie  to  hang  an  offendor  :  but  his 
enimies  intercepted  him,  and  slew  him  by  the  waie.     And  lo  a  cer- 
teine holie  preest,  which  nightlie  walked  about  everie  church  in  the 
citie,  rose  up  that  night,  and  was  going  to  his  ladie,  I  should  sale  to 
our  ladie  church.    And  in  the  churchyard  he  saw  a  great  manie  dead 
men,  and  some  of  them   he  knew,   of  whome  he  asked  what  the 
matter  was,  &c.     Who  answered,  that  the  hangman  was  slaine,  and 
the  divell  challenged  his  soule,  the  which  our  ladie  said  was  hirs  : 
and  the  judge  was  even  at  hand  comming  thither  to  heare  the  cause, 
&  therefore    (said    they)  we   are   now  come   togither.     The   preest 
thought  he  would  be  at  the  hearing  hereof,  and  hid  himselfe  behind   But  our  la- 
a  tree  ;  and  anon  he  saw  the  judiciall  seat  readie  prepared  and  fur-   him  well 
nishcd,  where  the  judge,  to  wit  Jesus  Christ,  sate,  who  tooke  up  his   ^"""fjj'' 
mother  unto  him.     Soone  after  the  divels  brou-'ht  in  the  hangman    >iiai  read. 


446 


Chap.  27. 


A  discourse  of 


The  preests 
arse  made 
buttons. 


pinnioned,  and  prooved  by  good  evidence,  that  his  soule  belonged  to 
381.  them.  On  the/  other  side,  our  ladie  pleaded  for  the  hangman,  proov- 
ing  that  he,  at  the  houre  of  death,  commended  his  soule  to  hir.  The 
judge  hearing  the  matter  so  well  debated  on  either  side,  but  willing 
to  obeie  (for  these  are  his  words)  his  mothers  desire,  and  loath  to  doo 
the  divels  anie  wrong,  gave  sentence,  that  the  hangmans  soule  should 
returne  to  his  bodie,  untill  he  had  made  sufficient  satisfaction  ; 
ordeining  that  the  pope  should  set  foorth  a  publike  forme  of  praier 
for  the  hangmans  soule.  It  was  demanded,  who  should  doo  the 
arrand  to  the  popes  holines  ?  Marie  quoth  our  ladie,  that  shall  yon- 
der preest  that  lurketh  behind  the  tree.  The  preest  being  called 
foorth,  and  injoined  to  make  relation  hereof,  and  to  desire  the  pope 
to  take  the  paines  to  doo  according  to  this  decree,  asked  by  what 
token  he  should  be  directed.  Then  was  delivered  unto  him  a  rose 
of  such  beautie,  as  when  the  pope  saw  it,  he  knew  his  message  was 
true.     And  so,  if  they  doo  not  well,  I  praie  God  we  may./ 


532. 


The    xxvii.    Chapter. 


Our  B.  la- 
dies favor. 


[*p. /J^] 
Greg.  4.  dia- 
log, cap.  51. 
Alexand  lib. 
5.  cap.  23.  <5'' 
lib.  3.  tap.  9. 


A  confutation  of  the  fable  of  the  hangman^  of  manie  other  feined 
and  ridiculous  tales  and  apparitions,  with  a  reproof e  thereof. 

Y  the  tale  above  mentioned  you  see  what  it  is  to  worship 
the  image  of  our  ladie.  For  though  we  kneele  to  God 
himselfe,  and  make  never  so  humble  petitions  unto  him, 
without  faith  and  repentance,  it  shall  doo  us  no  pleasure 
at  all.  Yet  this  hangman  had  great  freendship  shewed  him  for  one 
point  of  courtesie  used  to  our  ladie,  having  not  one  dramme  of  faith, 
repentance,  nor  yet  of  honestie  in  him.  Neverthelesse,  so  credulous 
is  the  nature  of  man,  as  to  beleeve  this  and  such  like  fables :  yea, 
to  discredit  such  stuffe,  is  thought  among  the  papists  flat  heresie. 
And  though  we  that  are  protestants  will  not  beleeve  these  toies, 
being  so  apparentlie  popish  :  yet  we  credit  and  report  other  appear- 
ances, and  assuming  of  bodies  by  soules  and  spirits  ;  though  they 
be  as  prophane,  absurd,  and  impious  as  the  other.  We  are  sure  the 
holie  maide  of  Kents  vision  was  a  verie  cousenage  :  but  we  can 
credit,  imprint,  and  publish  for  a  true  possession  or  historie,  the 
knaverie  used  by  a  cousening  varlot  at  Maidstone  ;*  and  manie  other 
such  as  that  was.  We  thinke  soules  and  spirits  may  come  out  of 
heaven  or  hell,  and  assume  bodies,  beleeving  manie  absurd  tales  told 
by  the  schoolemen   and  Romish  doctors  to  that  effect  :  but  we  dis- 


Divels  and  spirits. 


Chap,  27. 


447 


credit  all  the  stories  that  they,  and  as  grave  men  as  they  are,  tell  us 
upon  their  knowledge  and  credit,  of  soules  condemned  to  purgatorie, 
wandering  for  succour  and  release  by  trentals  and  masses  said  by  a 
popish  preest,  &c  :  and  yet  they  in  probabilitie  are  equall,  and  in 
number  farre  exceed  the  other. 

We  thinke  that  to  be  a  lie,  which  is  written,  or  rather  fathered  upon 
Luther ;  to  wit,  that  he  knew  the  divell,  and  was  verie  conversant 
with  him,  and  had  eaten  manie  bushels  of  salt  and  made  jollie  good 
cheere  with  him  ;  and  that  he  was  confuted  in  a/  disputation  with  a 
reall  divell  about  the  abolishing  of  private  masse.  Neither  doo  we 
beleeve  this  report,  that  the  divell  in  the  likenes  of  a  tall  man,  was 
present  at  a  sermon  openlie  made  by  Carolostadius  ;  and  from  this 
sermon  went  to  his  house,  and  told  his  sonne  that  he  would  fetch 
him  awaie  after  a  dale  or  twaine  :  as  the  papists  saie  he  did  in  deed, 
although  they  lie  in  everie  point  thereof  most  maliciouslie.  But  we 
can  beleeve  Platina  and  others,  when  they  tell  us  of  the  appearances 
of  pope  Benedict  the  eight,  and  also  the  ninth  ;  how  the  one  rode 
upon  a  blacke  horsse  in  the  wildernesse,  requiring  a  bishop  (as  I 
remember)  whome  he  met,  that  he  would  distribute  certeine  monie 
for  him,  which  he  had  purloined  of  that  which  was  given  in  almes  to 
the  poore,  &c  :  and  how  the  other  was  scene  a  hundred  yeares  after 
the  divell  had  killed  him  in  a  wood,  of  an  heremite,  in  a  beares 
skinne,  and  an  asses  head  on  his  shoulders,  &c  :  himselfe  saieng 
that  he  appeared  in  such  sort  as  he  lived.  And  diverse  such  stuffe 
rehearseth  Platina. 

Now  bicause  S.  Ambrose  writeth,  that  S.  Anne  appeared  to  Con- 
stance the  daughter  of  Coftstantine,  and  to  hir  parents  watching  at 
hir  sepulchre  :  and  bicause  Eusebiiis  and  Nicepliortis  saie,  that  the 
Pontaniian  virgine,  Origins  disciple,  appeared  to  S.  Basil,  and  put  a 
crovvne  upon  his  head,  in  token  of  the  glorie  of  his  martyrdome, 
which  should  shortlie  followe  :  and  bicause  Hierome  writeth  of  Patties 
appearance  ;  and  Theodoret,  of  S.  John  the  Baptist ;  and  Atlianasius, 
oi  Amnions,  ^'c:  manie  doo  beleeve  the  same  stories  and  miraculous 
appearances  to  be  true.  But  few  protestants  will  give  credit  unto 
such  shamefull  fables,  or  anie  like  them,  when  they  find  them  written 
in  the  Legendarie,  Festivall,  Rosaries  of  our  Ladie,  or  anie  other 
such  popish  authors.  Whereby  I  gather,  that  if  the  protestant 
beleeve  some  few  lies,  the  papists  beleeve  a  great  number.  This  I 
write,  to  shew  the  imperfection  of  man,  how  attentive  our  eares  are 
to  hearken  to  tales.  And  though  herein  consist  no  great  point  of 
faith  or  infidelitie  ;  yet  let  us  that  professe  the  gospell  take  warning 
of  papists,  not  to  be  carried  awaie  with  everie  vaine  blast  of  doctrine: 
but   let    us  cast  awaie  these  prophane  and  old  wives  fables.      And 


Greg.  lib.  4. 
dialog,  ca.  40. 
ideyn  cap.  55, 
and  in  o- 
ther  places 
elsewhere 
innumera- 
ble. 

Micha.  And. 
this.  151. 


533' 
382. 


Ah'X.  ab  A- 
l  ex  and.  lib.  4. 
genealog.  die- 
rum,  cap.  19. 
Plutarch, 
oratione  ad 
Apolloniiifn. 
Item.  Basili- 
ens.  in  episl. 
Platina  de 
vitis  ponti- 
ficu  m . 
Nauclerus.  2 
general.  35. 


Ambr.  ser.  90 
de  passione 
Agfi. 

Euseb.  lib. 
eccles.  hist.  5. 
Niceph.  lib.  5 
cap.  7. 
Hieronym. 
iti  vita  Pan. 
Theodor.  lib. 
hist.  5.  ca.  24. 
Athan.  in 
vita  A  ntho. 


448 


Chap.  28. 


A  discourse  of 


534- 

*  Mdancth. 
in  Calendar. 
Mania.  23. 
April. 

Marhach. 
lib.  de  mira- 
cul.  adi'Crsits 
Ins. 

Johan7iesRi- 
X'ius  de  re- 
fer, suferstit. 
A  than.  lib. 
99.  qucc.  1 1. 
August,  de 
cura  pro 
tnortu.  ca.  ij. 
Luk.  16. 


although  this  matter  have  passed  so  long  with  generall  credit  and 
authoritie  :  yet  manie  *  grave  author's  have  condemned/  long  since 
all  those  vaine  visions  and  apparitions,  except  such  as  have  beene 
shewed  by  God,  his  sonne,  and  his  angels.  Athanashis  saith,  that 
soules  once  loosed  from  their  bodies,  have  no  more  societie  with 
mortall  men.  Augustine  saith,  that  if  soules  could  vvalke  and  vibit 
their  freends,  &c  :  or  admonish  them  in  sleepe,  or  otherwise,  his 
mother  that  followed  him  by  land  and  by  sea  would  shew  hir  selfe 
to  him,  and  reveale  hir  knowledge,  or  give  him  warning,  &c.  But 
most  true  it  is  that  is  written  in  the  gospell ;  We  have  Moses  and  the 
prophets,  who  are  to  be  hearkened  unto,  and  not  the  dead./ 


383. 


The    xxviii.    Chapter. 


Matth  17. 
Luke.  9. 

Johan.  Laur. 
lib.  de  nattir. 
derriion. 


Mick.  Andr. 
thes.  222,  &'c 


Idem  thes. 
235-  <5^-  136. 


535- 


Idem  thes. 

226. 

Tk.  Aq.  i.pa. 

quee.  8g.  ar.  8. 


A  confutation  of  Johannes  Laurentius,  and  of  manie  others.,  main- 
teining  these  fained  and  ridiculous  tales  and  apparitions,  and 
what  driveth  them  arvaie :  of  Moses  and  Helias  appearance  in 
mount  Thabor. 

|URTHERMORE,  to  prosecute  this  matter  in  more  words; 
if  I  saie  that  these  apparitions  of  soules  are  but  knaveries 
and  cousenages  ;  they  object  that  Moses  and  Helias 
appeared  in  mount  Thabor,  and  talked  with  Christ,  in 
the  presence  of  the  principall  apostles  :  yea,  and  that  God  appeared 
in  the  bush,  &c.  As  though  spirits  and  soules  could  doo  whatsoever 
it  pleaseth  the  Lord  to  doo,  or  appoint  to  be  doone  for  his  owne 
glorie,  or  for  the  manifestation  of  his  sonne  miraculouslie.  And 
therefore  I  thought  good  to  give  you  a  taste  of  the  vvitchmongers 
absurd  opinions  in  this  behalfe. 

And  first  you  shall  understand,  that  they  hold,  that  all  the  soules 
in  heaven  may  come  downe  and  appeare  to  us  when  they  list,  and 
assume  anie  bodie  saving  their  owne  :  otherwise  (saie  they)  such 
soules  should  not  be  perfectlie  happie.  They  saie  that  you  may 
know  the  good  soules  from  the  bad  verie  easilie.  For  a  damned 
soule  hath  a  verie  heavie  and  sowre  looke  ;  but  a  saints  soule  hath 
a  cheerefull  and  a  merrie  countenance  :  these  also  are  white/  and 
shining,  the  other  cole  blacke.  And  these  damned  soules  also  maie 
come  up  out  of  hell  at  their  pleasure  ;  although  Abraham  made 
Dives  beleeve  the  contrarie.  They  affirme  that  damned  soules  walke 
oftenest :  next  unto  them  the  soules  of  purgatorie  ;  and  most  seldome 
the  soules  of  saints.     Also  they  saie  that   in  the  old  lawe  soules  did 


Divels  and  spirits. 


Chap.   28. 


449 


appeare  seldome  ;  and  after  doomes  dale  they  shall  never  be  scene 
more  :  in  the  time  of  grace  they  shall  be  most  frequent.  The  walk- 
ing of  these  soules  (saith  Michael  Andr.)  is  a  most  excellent  argu- 
ment for  the  proofe  of  purgatorie  :  for  (saith  he)  those  soules  have 
testified  that  which  the  popes  have  affirmed  in  that  behalfe  ;  to  wit, 
that  there  is  not  onelie  such  a  place  of  punishment,  but  that  they  are 
released  from  thence  by  masses,  and  such  other  satisfactorie  works  ; 
whereby  the  goodnes  of  the  masse  is  also  ratified  and  confirmed. 

These  heavenlie  or  purgatoi'ie  soules  (sale   they)   appeare   most 

commonlie  to  them  that  are  borne  upon  ember  dales,  and  they  also 

walke  most  usuallie  on  those  ember  dales  :  bicause  we  are  in  best 

state  at  that  time  to  praie  for  the  one,  and  to  keepe  companie  with 

the  other.     Also  they  sale,  that  soules  appeare  oftenest  by  night  ; 

bicause  men  may  then  be  at  best  leasure,  and  most  quiet.     Also  they 

never  appeare  to  the  whole  multitude,  seldome  to  a  few,  and  most 

commonlie  to  one  alone  :  for  so  one  may  tell  a  lie  without  control- 

ment.     Also  they  are  oftenest  seene  by  them  that  are  readie  to  die  : 

as    Trasilla  sawe  pope  Foelix ;    Urshte,    Peter   and  Patele  ;    Galla 

Roniana,  S.  Peter  ;  and  as  Alitsa  the  maid  sawe  our  Ladie  :  which 

are  the  most  certeine  appearances,  credited  and  allowed  in  the  church 

of  Rome  :  also  they  may  be  seene  of  some,  and  of  some  other  in  that 

presence  not  seene/  at  all ;  as  Ursine  sawe  Peter  and  Pattle,  and  yet 

manie  at  that  instant  being  present  could  not  see  anie  such  sight,  but 

thought  it  a  lie:  as  I  doo.    Michael  Andres  as  confesseth,  that  papists 

see  more  visions  than  protestants  :  he  saith  also,  that  a  good  soule 

can  take  none  other  shape  than  of  a  man  ;  marie  a  damned  soule 

may  and  dooth  take  the  shape  of  a  blacke  moore,  or  of  a  beast,  or  of 

a  serpent,  or  speciallie   of  an  heretike.     The  christian  signes  that 

drive  awaie  these  evil!  soules,  are  the  crosse,  the  name  of  Jesus,  and 

the  relikes  of  saints  :  in  the  number  whereof  are  holiwater,  holie 

bread,  Agnus  Dei,  &^c.     For  Andrew  saith,  that  notwithstanding 

Julianus  was/  an  Apostata,  and  a  betraier  of  christian  religion  :  yet 

at  an  extremitie,  with  the  onelie  signe  of  the  crosse,  he  drave 

awaie  from  him  manie  such  evill  spirits  ;  whereby 

also    (he  saith)  the  greatest  diseases  and 

sicknesses  are  cured,  and  the 

sorest  dangers 

avoided. 


Gyt-gor.  in 
dial.  4. 

Mich.  And. 
thi'S.  313. 
316.317- 


Idem  tlu's. 

346- 

Leo.  serm.  de 

jejuniis  10. 

mens. 

Gelas.  in  epi- 

stola  ad  efisc. 

Mich.  Andr. 
ikes.  345. 


Greg,  did  I.  4. 
cap.  I.  12.  14. 
Mich.  And, 
thes.  347. 

Greg.  dial.  4. 
cap.  II. 

Mich.  And.  Z8i. 
thes.  347. 

Mich.  And. 

thes.  341. 
fde.  thes.  388. 


Ide.  thes.  411. 
Mai.  male/. 
J.  Bod.  be. 
Mich.  And. 
these.  412. 


SS^- 


Idem.  thes. 
414. 


M 


450 


Chap.  29. 


A  discourse  of 


Gen   3.  14. 


Gen.  3.  I. 
1.  Cor.  1 1. 


537- 

Sap.  2,  24. 
*  [  =  hatred] 


385. 


The    xxix.    Chapter. 

A  confutation  of  assitnnng  of  bodies,  and  of  the  serpent  that 
seduced  Eve. 

HEY  that  contend  so  earnestlie  for  the  divels  assuming 
of  bodies  and  visible  shapes,  doo  thinke  they  have  a 
great  advantage  by  the  words  uttered  in  the  third  of 
Genesis,  where  they  saie,  the  divell  entered  into  a  serpent 
or  snake  ;  and  that  by  the  cursse  it  appeareth,  that  the  whole  dis- 
pleasure of  God  lighted  upon  the  poore  snake  onlie.  How  those 
words  are  to  be  considered  may  appeare,  in  that  it  is  of  purpose  so 
spoken,  as  our  weake  capacities  may  thereby  best  conceive  the  sub- 
stance, tenor,  and  true  meaning  of  the  word,  which  is  there  set  downe 
in  the  manner  of  a  tragedie,  in  such  humane  and  sensible  forme,  as 
woonderfullie  informeth  our  understanding;  though  it  seeme  contrarie 
to  the  spirituall  course  of  spirits  and  divels,  and  also  to  the  nature 
and  divinitie  of  God  himselfe  ;  who  is  infinite,  and  whome  no  man 
ever  sawe  with  corporall  eies,  and  lived.  And  doubtles,  if  the  serpent 
there  had  not  beene  taken  absolutelie,  nor  metaphoricallie  for  the 
divell,  the  Holie-ghost  would  have  informed  us  thereof  in  some  part 
of  that  storie.  But  to  affirme  it  sometimes  to  be  a  divell,  and  some- 
times a  snake  ;  whereas  there  is  no  such  distinction  to  be  found  or 
scene  in  the  text,  is  an  invention  and  a  fetch  (me  thinks)  beyond  the 
compasse  of  all  divinitie.  Certeinlie  the  serpent  was  he  that  seduced 
Eve  :  now  whether  it  were  the  divell,  or  a  snake  ;  let  anie  wise  man 
(or  rather  let  the  word  of  God)  judge.  Doubtles  the  scripture  in 
manie  places  expoundeth  it  to  be  the  divell.  And  I  have  (I  am  sure) 
one  wiseman  on  my  side/  for  the  interpretation  hereof,  namelie 
Salojnoti ;  who  saith.  Through  envie*  of  the  divell  came  death  into 
the  world  :  referring  that  to  the  divell,  which  Moses  in  the  letter 
did  to  the  serpent.  But  a  better  expositor  hereof  needeth  not, 
than  the  text  it  selfe,  even  in  the  same  place,  where  it  is  written  ; 
I  will  put  enmitie  betvveene  thee  and  the  woman,  and  betweene 
thy  seed  and  hir  seed  :  he  shall  breake  thy  head,  and  thou  shalt 
bruse  his  heele.  What  christian  knoweth  not,  that  in  these  words 
the  mysterie  of/  our  redemption  is  comprised  and  promised.''  Where- 
in is  not  meant  (as  manie  suppose)  that  the  common  seed  of 
woman  shall  tread  upon  a  snakes  head,  and  so  breake  it  in 
peeces,  &c  :  but  that  speciall  seed,  which  is  Christ,  should  be 
borne   of  a    woman,  to   the   utter  overthrow  of  sathan,  and  to  the 


Divels  and  spirits.  char.  ?o.  451 

redemption  of  mankind,  whose  heele  or  flesh  in  his  members  the 
divell  should  briise  and  assault,  with  continual!  attempts,  and  carnall 
provocations,  &c. 


The    XXX.    Chapter. 

The  objection  co7ice?'nt>ig  the  divels  ass2/7/ii}io-  o/tke  serpents 
bodie  answered. 

HIS    word    Serpent  in  holie  scripture  is  taken  for   the 
divell  :  The  serpent  was  more  subtill  than  all  the  beasts    Gen.  3,  i. 
of  the   feeld.      It    likewise   signifieth    such    as    be   evill 
speakers,  such  as  have  slandering  toongs,   also  heretiks, 
&c  :  They  have  sharpned  their  toongs  like  serpents.    It  dooth  likewise   Psai.  139,  4. 
betoken  the  death  and  sacrifice  of  Christ  :  As  Moses  lifted  up  the   Num.  8.  &  9. 
serpent  in  the  wildernesse,  so  must  the  sonne  of  man  be  lifted  up   •'°  "•3''4- 
upon  the   crosse.     Moreover,  it  is   taken   for   wicked   men  :  O   yee 
serpents  and  generation  of  vipers.     Thereby  also  is  signified  as  well    '^''^"-  ^3,  ?3- 
a  wise  as  a  subtile  man :  and  in  that  sense  did  Christ  himselfe  use 
it ;  saieng,   Be   ye    wise   as   serpents,    &c.     So  that  by  this  breefe    Matt.  10, 16. 
collection  you  see,  that  the  word  serpent,  as  it  is  equivocall,  so  like- 
wise it  is  sometimes  taken  in   the  good  and  sometitnes  in  the  evill 
part.     But  where  it  is  said,  that  the  serpent  was  father  of  lies,  author 
of  death,  and  the  worker  of  deceipt  :  me/  thinks   it  is  a  ridiculous  SS^- 
opinion  to  hold,  that  thereby  a  snake  is  meant  ;  which  must  be,  if  the 
letter  be  preferred  before  the  allegoric.     Trulie  Calvines  opinion  is  to    J-  C't-I-  >'"  <?.•- 
be   liked   and    reverenced,  and   his   example    to    be   embraced   and 
followed,  in  that  he  offerech  to  subscribe  to  them  that  hold,  that  the 
Holie-ghost  in  that  place  did  of  purpose  use  obscure  figures,  that  the 
cleare  light  thereof  might  be  deferred,  till  Christs  comming.    He  saith    idem  ibid. 
also  with  like  commendation  (speaking  hereof,  and  writing  upon  this 
place)  that  Moses  doth  accommodate  and  fitten  for  the  understanding 
of  the  common  people,  in  a  rude  and  grosse  stile,  those  things  which 
he  there  delivereth  ;  forbearing  once  to  rehearse  the  name  of  sathan. 
And  further  he  saith,  that  this  order  may  not  be  thought  of  Moses  his   idem  ibid. 
owne  devise  ;  but  to  be  taught  him   by  the   spirit  of  God  :  for  such 
was  (saith  he)  in  those  dales  the  childish   age   of  the  church,  which   idcvi  ibid. 
was  unable  to  receive  higher  or  profounder  doctrine.     Finallie,  he 
saith  even  h'ereupon,  that  the  Lord  hath  supplied,  with  the  secret 
light  of  his  spirit,  whatsoever  wanted  in  plainenes  and  clearenes  of 
externall  words. 

If  it  be  said,  according  to  experience,  that  certeine  other  beasts  are 


452 


Chap.  31. 


A  discourse  of 


Matt.  10,  16 


Isai.  30,  6. 
Matth  3. 
12.   13. 
Luk.  3,  &c. 
Gen.  3. 


farre  more  subtill  than  the  serpent  :  they  answer,  that  it  is  not  absurd 
to  confesse,  that  the  same  gift  was  taken  awaie  from  him,  by  God, 
bicause  he  brought  destruction  to  mankind.  Which  is  more  (me 
thinkes)  than  need  be  granted  in  that  behalfe.  For  Christ  saith  not  ; 
386.  Be  yee  wise  as  serpents/  were  before  their  transgression  :  but,  Be 
wise  as  serpents  are.  I  would  learne  what  impietie,  absurditie, 
or  offense  it  is  to  hold,  that  Moses,  under  the  person  of  the  poisoning 
serpent  or  snake,  describeth  the  divell  that  poisoned  Eve  with  his 
deceiptfull  words,  and  venomous  assault.  Whence  commeth  it  else, 
that  the  divell  is  called  so  often,  The  viper,  The  serpent,  &c  :  and 
that  his  children  are  called  the  generation  of  vipers  ;  but  upon  this 
first  description  of  the  divell  made  by  Mosesi  For  I  thinke  none  so 
grosse,  as  to  suppose,  that  the  wicked  are  the  children  of  snakes, 
according  to  the  letter  :  no  more  than  we  are  to  thinke  and  gather, 
that  God  keepeth  a  booke  of  life,  written  with  penne  and  inke  upon 
paper  ;  as  citizens  record  their  free  men./ 


539- 


The    xxxi.   Chapter. 


Familie  of 
love. 


0/  the  atrsse  rehearsed  Gen.  3.  and  that  place  rightlie  expounded, 
John  Calvines  opinion  of  the  divell. 

[HE  cursse  rehearsed  by  God  in  that  place,  whereby  witch- 
mongers  labour  so  busilie  to  proove  that  the  divell  en- 
tered into  the  bodie  of  a  snake,  and  by  consequence  can 
take  the  bodie  of  anie  other  creature  at  his  pleasure,  &c: 
reacheth  (I  thinke)  further  into  the  divels  matters,  than  we  can  com- 
prehend, or  is  needfull  for  us  to  know,  that  understand  not  the  waies 
of  the  divels  creeping,  and  is  farre  unlikelie  to  extend  to  plague  the 
generation  of  snakes  :  as  though  they  had  beene  made  with  legs 
before  that  time,  and  through  this  cursse  were  deprived  of  that 
benefit.  And  yet,  if  the  divell  should  have  entred  into  the  snake,  in 
maner  and  forme  as  they  suppose  ;  I  cannot  see  in  what  degree  of 
sinne  the  poore  snake  should  be  so  guiltie,  as  that  God,  who  is  the 
most  righteous  judge,  might  be  offended  with  him.  But  although  I 
abhorre  that  lewd  interpretation  of  the  familie  of  love,  and  such 
other  heretikes,  as  would  reduce  the  whole  Bible  into  allegories  :  yet 
(me  thinkes)  the  creeping  there  is  rather  metaphoricallie  or  significa- 
tivelie  spoken,  than  literallie  ;  even  by  that  figure,  which  is  there 
prosecuted  to  the  end.  Wherein  the  divell  is  resembled  to  an  odious 
creature,  who  as  he  creepeth  upon  us  to  annoie  our  bodies  ;  so  doth 


\ 


Divels  and  spirits.  chap.  32.  453 

the  divell  there  creepe  into  the  conscience  of  Eve,  to  abuse  and 

deceive  hir  :  whose  seed  nevertheles  shall  tread  downe  and  dissolve 

his  power  and  malice.     And  through  him,  all  good  christians  (as 

Calvine  saith)  obteine  power  to  doo  the  like.     For  we  may  not  ima-    j.  Cai.  Ub.  in- 

gine  such  a  materiall  tragedie,  as  there  is  described,  for  the  ease  of  j^^^'  'i/"^  ''*' 

our  feeble  and  weake  capacities. 

For  whensoever  we  find  in  the  scriptures,  that  the  divell  is  called, 
god,  the  prince  of  the  world,  a  strong  armed  man,  to  whome  is  given 
the  power  of  the  aier,  a  roring  lion,  a  serpent,  &c  :  the  Holie-ghost 
mooved  us  thereby,  to  beware  of  the  most  subtill,  strong  and  mightie 
enimie,  and  to  make  prepara/tion,  and  arme  our  selves  with  faith  540- 
against  so  terrible  an  adversarie.     And  this  is  the  opinion  and  coun-   J-  Cai.  u.  inst. 
sell  of  Calvine,  that  we  seeing  our  owne  weakenes,  &  his  force  mani-    ,3^"  '  ''*'  ^"  ' 
fested  in  such  termes,  may  beware  of/  the  divell,  and  may  flie  to  God   387. 
for  spirituall  aid  and  comfort.     And  as  for  his  corporall  assaults,  or 
his  attempts  upon  our  bodies,  his  nightwalkings,  his  visible  appear- 
ings,  his  dansing  with  witches,  &c  :  we  are  neither  warned  in  the 
scriptures  of  them,  nor  willed  by  God  or  his  prophets  to  flie  them  ; 
neither  is  there  anie  mention  made  of  them  in  the  scriptures.     And 
therefore  thinke  I   those  witchmongers  and  absurd  writers  to  be  as 
grosse  on  the  one  side,  as  the  Saddiices  are  impious  and  fond  on  the 
other ;    which  saie,  that  spirits    and    divels  are  onlie  motions  and 
affections,  and  that  angels  are  but  tokens  of  Gods  power.     I  for  my 
part  confesse  with  Ajigustitie,  that  these  matters  are  above  my  reach   Aug.decura 
and  capacitie  :  and  yet  so  farre  as  Gods  word  teacheth  me,  I  will 
not  sticke  to  saie,  that  they  are  living  creatures,  ordeined  to  serve  the 
Lord  in  their  vocation.     And  although  they  abode  not  in  their  first 
estate,  yet  that  they  are  the  Lords  ministers,  and  executioners  of  his 
wrath,  to  trie  and  tempt  in  this  world,  and  to  punish  the  reprobate  in 
hell  fier  in  the  world  to  come. 


The    xxxii.    Chapter. 

Mine  owne  opinio7i  and  resolution  of  the  tiature  of  spirits,  and  of 
the  divell,  with  his  properties. 

UT  to  use  few  words  in  a  long  matter,  and  plaine  termes    p.  Mart,  in 
in  a  doubtfull  case,  this  is  mine  opinion  concerning  this    ^^f^)"'^''  ^" 
present  argument.     First,  that  divels  are  spirits,  and  no 
bodies.     For  (as  Peter  Martyr  saith)  spirits  and  bodies 
are  by  antithesis  opposed  one  to  another  :  so  as  a  bodie  is  no  spirit, 


454  Chap.  33.  A  discourse  of 

nor  a  spirit  a  bodie.  And  that  the  divell,  whether  he  be  manie  or 
a  I.  Sam.  23.  one  (for  by  the  wale  you  shall  understand,  that  he  is  so  spoken  of  in 
J  "hn.  8.  the  scriptures,  as  though  there  were  "but  one,  and  sometimes  as  though 

^Pj]-.  ^-      341.   ''  one/  were  manie  legions,  the  sense  whereof  I  have  alreadie  declared 

2.   1  im.  2.  '  ■  07 

I.  Pet.  5.  according  to  Calvitts  opinion,  he  is  a  creature  made  by  God,  and  that 

verse^Te.''  for  Vengeance,  as  it  is  "  written  in  Eccl.  39.  verse.  28  :  and  of  him- 

Mfuh  8°  ^^^^^  naught,  though  emploied  by  God  to  necessarie  and  good  piir- 

&,  10. '  poses.     For  in  places,  where  it  is  written,  that ''all  the  creatures  of 

c."sap.^i.  God  are  good  ;  and  againe,  when  God,  in  the  creation  of  the  world, 

Apocai.  4.  e  sawe  all  that  he  had  made  was  good  :  the  divell  is  not  comprehended 

"  I.  Tim.  4,  4  .  °  .  ... 

'  Gen.  I.  within  those  words  of  commendation.     For  it  is  written  that  he  was 

f  Gen.  8. 44.  a  ^  murtherer  from  the  beginning,  and  abode  not  in  the  truth,  bicause 

there  is  no  truth  in  him  ;  but  when  he  speaketh  a  lie,  he  speaketh  of 

1  joh.  3.  8.  his  owne,  as  being  a  lier,  and  the  father  of  lies,  and  (as  John  saith)  a 

^■^'' '''■ '  ■  sinner  from  the  beginning.     Neither  was  his  creation  (so  farre  as  I 

can  find)  in  that  weeke  that  God  made  man,  and  those  other  creatures 

mentioned  in  Genesis  the  first  ;  and  yet  God  created  him  purposelie 

to  destroie.     I  take  his  substance  to  be  such  as  no  man  can  by  learn- 

Edw.  Dee-  ing  define,  nor  by  wisedome  search   out.      Af.   Deerhig  saith,  that 

r'ad'u'on  Pditle  himsclfe,    reckoning   up   principalities,   powers,   &c  :    addeth, 

the  Hebr.  I.  Evcrie  name  that  is  named  in  this  world,  or  in  the  world  to  come. 

[he  6."^  A  cleere  sentence  (saith  he)  of  Paules  modestie,  in  confessing  a  holie 

388.    ignorance  of  the  state/  of  angels  :  which  name  is  also  given  to  divels 

in  other  places  of  the  scripture.     His  essence  also  and  his  forme  is 

so  proper  and  peculiar  (in  mine  opinion)  unto  himselfe,  as  he  himselfe 

cannot  alter  it,  but  must  needs  be  content  therewith,  as  with  that 

Eph.  6,  13.  which  God  hath  ordeined  for  him,  and  assigned  unto  him,  as  pecu- 

M^tth.'zV  liarlie  as  he  hath  given  to  us  our  substance  without  power  to  alter 

the  same  at  our  pleasures.     For  we  find  not  that  a  spirit  can  make  a 

bodie,  more  than  a  bodie  can  make  a  spirit  :    the   spirit  of   God 

excepted,    which    is   omnipotent.     Nevertheles,    I    learne   that   their 

nature  is  prone  to  all  mischeefe  :  for  as  the   verie  signification  of  an 

i.Pet.  5.  enimie  and  an  accuser  is  wrapped  up  \n  Sat/ian  a.nd  Diabohis  \  so 

Idem  ibid.  dooth  Christ  himselfe  declare  him  to  be  in  the  thirteenth  oi  Matthew. 

And  therefore  he  brooketh  well  his  name  :  for  he  lieth  dailie  in  wait, 

Malt.  25.  41.  not  onelie  to  corrupt,  but  also  to  destroie  mankind  ;  being  (I  saie) 

the  verie  tormentor  appointed  by  God  to  afiflict  the  wicked  in  this 

world  with  wicked  temptations,  and  in  the  world  to  come  with  hell 

I'aJ' "''qui'.  5.      fi^*"-     B"^  ^  """ay  "ot  here  forget  how  M.  Mai.  and  the  residue  of  that 

342.    crew  doo  ex/pound  this  word  Diabolus  :  for  Dia  (saie  they)  is  Duo, 

The  ety-  ^ud  Bolus  is  Moisellus  ;  whereby  they  gather  that  the  divell  eateth 

mon  ofihe  ^p  ^  ri\2ir\  both  bodie  and  soule  at  two  morselles.     Whereas  in  truth 

word  uia-  '  1  11  1  1  i-       11 

bohis.  the  wicked  may  be  said  to  cate  up  and  swalloue  downe  the  divell, 


Dive  Is  and  spirits.  ciiap.  3?.  455 

lather  than  the  divell  to  eate  up  them  ;  though  it  may  well  be  said 
by  a  figure,  that  the  divell  like  a  roring  lion  seeketh  vvhome  he  may 
devoure :  which  is  ment  of  the  soule  and  spirituall  devouring,  as  verie 
novices  in  religion  may  judge. 


The  xxxiii.   Chapter. 

Aj^ainst  fond  witclinioiigers,  and  tJieir  opinions  concerning 
corpora//  dive/s. 

^!v^^^raOW,  how  Brian  Darcics  he  spirits  and  shee  spirits,  Tittie 
and  Tiffin,  Suckin  and  Pidgin,  Liard  and  Robin,  &c  :  his 
white  spirits  and  blacke  spirits,  graie    spirits   and   red 
spirits,  divell  tode  and  divell  lambe,  divels  cat  and  divels 
dam,   agree  herewithall,   or  can   stand   consonant  with  the  word  of 
GOD,  or  true  philosophic,  let  heaven  and  earth  judge.    In  the  meane 
time,  let  anie  man  with   good   consideration  peruse   that  booke  pub- 
lished by  IV.  W.  and  it  shall  suffice  to  satisfie  him  in  all  that  may  be    The  booke 
required  touching  the  vanities  of  the  witches  examinations,  confes-    pubiibhcd, 
sions,  and  executions  :  where,  though  the  tale  be  told  onlie  of  the    ^^■ 
accusers  part,  without  anie  other  answer  of  theirs  than  their  adver- 
sarie  setteth  downe ;  mine  assertion  will  be  sufficientlie  prooved  true. 
And  bicause  it  seemeth  to  be  performed  with  some  kind  of  authoritie, 
I  will  saie  no  more  for  the  confutation  thereof,  but  referre  you  to  the 
booke  it  selfe  ;  whereto  if  nothing  be  added  that  may  make  to  their 
reproch,  I  dare  warrant  nothing  is  left  out  that  may  serve  to  their 
condemnation.     See  whether  the  witnesses  be  not  single  of  what 
credit,  sex  and  age  they  are  ;  namelie  lewd,  miserable,  and  envious 
poore  people  ;  most  of  them  which/  speake  to  anie  purpose  being  old    389. 
women,  &  children  of  the  age  of  4.  5.  6.  7.  8.  or  9.  yeares. 

And  note  how  and  what  the  witches  confesse,  and  see  of  what 
weight  and  importance  the  causes  are  ;  whether  their  confessions/  be  543- 
not   woonne  through  hope  of  favour,  and  extorted   by  flatterie  or 
threats,  without  proofe.      But  in  so  much  as  there  were  not  past 
seventeene  or  eighteene  condemned  at  once  at  S.  Osees  in  the  countie    Ai  s.  Osees 
of  Essex,  being  a  whole  parish  (though  of  no  great  cjuantitie)  I  will    '^ji^^hes^co 
saie  the  lesse  :  trusting  that  by  this  time  there  remaine  not  manie  in    <iemncd  at 
that  parish.     If  anie  be  yet  behind,  I  doubt  not,  but  Brian  Darcie 
will  find  them  out  ;  who,  if  he  lacke  aid,  Richard  Ga/iis  of  Windesor 
were  meete  to  be  associated  with  him  ;  which  Ga//is  hath  set  foorth 
another  booke  to  that  effect,  of  ccrteinc  witches  of  Windsorc  executed 


456 


Chap.  34. 


A  discourse  of 


at  Abins;ton.  But  with  what  impudencie  and  dishonestie  he  hath 
finished  it,  with  what  lies  and  forgeries  he  hath  furnished  it,  what 
follie  and  frensie  he  hath  uttered  in  it ;  I  am  ashamed  to  report  :  and 
therefore  being  but  a  two  pennie  booke,  I  had  rather  desire  you  to 
buie  it,  and  so  to  peruse  it,  than  to  fill  my  booke  with  such  beastlie 
stuffe. 


The    xxxiiii.    Chapter. 


A  conclusion  wherein  the  Spirit  of  spirits  is  described,  by  the  illu- 
7nination  of  which  spirit  all  spirits  are  to  be  tried  :  with  a  con- 
futation of  the  Pneumatomachi  flatlie  denieng  the  divinitie  of 
this  Spirit. 

[«[]  in  text.]  irf^  p*%silOUCHING  the  manifold  signification  of  this  word  [Spirit]* 
I  have  elsewhere  in  this  breefe  discourse  told  you  my 
mind  :  which  is  a  word  nothing  differing  in  Hebrue  from 
breath  or  wind.  For  all  these  words  following  ;  to  wit, 
Spi}-iti(s,  Ventus,  Flatus,  Halitiis,  are  indifferentlie  used  by  the  Holie- 
ghost,  and  called  by  this  Hebrue  word  H^l  'n  the  sacred  scripture. 
For  further  proofe  whereof  I  cite  unto  you  the  words  of  Isaie ;  For 

isai.  30, 28.  his  spirit  (or  breath)  is  as  a  river  that  overfloweth  up  to  the  necke, 

&c  :  in  which  place  the  prophet  describeth  the  comming  of  God  in 
heate  and  indignation  unto  judgement,  &c.     I  cite  also  unto  you  the 

Zach.  6, 5.  words  of  Zacharie  ;  These  are  the  foure  spirits  of  the  heaven,  &c. 

Gen.  1, 2.  Likewise  in  Genesis;  And  the  spirit  of  GOD  mooved  upon  the  waters. 

joh.  3,  8.  344.  Moreover,  I  cite  unto  you  the  words  of  Christ  ;  The  spirit  (or/  wind) 
bloweth  where  it  listeth.  Unto  which  said  places  infinite  more  might 
be  added  out  of  holie  writ,  tending  all  to  this  purpose  ;  namelie,  to 
give  us  this  for  a  note,  that  all  the  saiengs  above  cited,  with  manie 
more  that  I  could  alledge,  where  mention  is  made  of  spirit,  the 
Hebrue  text  useth  no  word  but  one  ;  to  wit,  HI*!  which  signifieth 
(as  I  said)  Spiritum,  ventum,flat7im,  halitiini  ;  which  may  be  Eng- 
lished, Spirit,  wind,  blast,  breath. 

But  before  I  enter  upon  the  verie  point  of  my  purpose,  it  shall  not 
be  amisse,  to  make  you  acquainted  with  the  collection  of  a  certeine 
Schoole  divine,  who  distinguisheth  and  divideth  this  word  [Spirit]* 
into  six  significations  ;  saieng  that  it  is  sometimes  taken  for  the  aier, 
390.  sometimes  for  the  wind,  sometimes  for,  the  bodies  of  the  blessed, 
sometimes  for  the  soules  of  the  blessed,  sometimes  for  the  power 
imaginative  or  the  mind  of  man  ;  and  sometimes  for  God.     Againe 


Eras.  Sar- 
cer.  in  dictio. 
Scholast. 
doctr.  tit.  S. 


Divels  and  spirits.  chap.  h.'  457 


he  saith,  that  of  spirits  there  are  two  sorts,  some  created  and  some 
uncreated. 

A  spirit  uncreated  (saith  he)  is  God  himselfe,  and  it  is  essentiallie 
taken,  and  agreeth  unto  the  three  persons  notionallie,  to  the  Father, 
the  Sonne,  and  the  Hohe-ghost  personallie.  A  spirit  created  is  a 
creature,  and  that  is  Hkewise  of  two  sorts  ;  to  wit,  bodilie,  and  bodi- 
lesse.  A  bodilie  spirit  is  also  of  two  sorts  :  for  some  kind  of  spirit 
is  so  named  of  spiritualnes,  as  it  is  distinguished  from  bodilinesse  : 
otherwise  it  is  called  Spiritiis  a  spirando,  id  est,  dflando,  of  breathing 
or  blowing,  as  the  wind  dooth. 

A  bodilesse  spirit  is  one  waie  so  named  of  spiritualnes,  and  then 
it  is  taken  for  a  spirituall  substance  ;  and  is  of  two  sorts  :  some 
make  a  full  and  complet  kind,  and  is  called  complet  or  perfect,  as  a 
spirit  angelicall :  some  doo  not  make  a  full  and  perfect  kind,  and  is 
called  incomplet  or  unperfect,  as  the  soule.  There  is  also  the  spirit 
vitall,  which  is  a  certeine  subtill  or  verie  fine  substance  necessarilie 
disposing  and  tending  unto  life.  There  be  moreover  spirits  natural], 
which  are  a  kind  of  subtill  and  verie  fine  substances,  disposing  and 
tending  unto  equall  complexions  of  bodies.  Againe  there  be  spirits 
animall,  which  are  certeine  subtill  and  verie  fine  substances  disposing 
and  tempering  the  bodie,  that  it  might  be  animated  of  the  forme, 
that  is,  that  it  might  be  perfected  of  the  reasonable  soule.  Thus 
farre  he.  In  whose  division  you  see  a  philosophical!  kind  of  pro- 
ceeding, though  not  altogether/  to  be  condemned,  yet  in  everie  point  343. 
not  to  be  approoved. 

Now  to  the  spirit  of  spirits,  I  meane  the  principall  and  holie  spirit   Eiasm.  Sar. 
of  God,  which  one  defineth  or  rather  describeth  to  be  the  third  person   ///'/,'J)J/^;'^^ 
in  trinitie  issuing  from  the  father  and  the  sonne,  no  more  the  charitie 
dilection  and  love  of  the  father  and  the  sonne,  than  the  father  is  the 
charitie  dilection  and  love  of  the  sonne  and  Holie-ghost.     An  other 
treating  upon  the  same  argument,  proceedeth  in  this  reverent  manner: 
The  holie  spirit  is  the  vertue  or  power  of  God,  quickening,  nourish-   Lattrent.  a 
ing,  fostering  and  perfecting  all  things  :  by  whose  onlie  breathing  it    T'^^;"'''^'''''^ 

°'  1  1111  2>i  phrasio.  s. 

commeth  to  passe  that  we  both  know  and  love  GOD,  and  become  at   script.  Ht.s. 
the  length  like  unto  him  :    which  spirit  is  the  pledge  and  earnest  ^"*'  '^  ' 
pennie  of  grace,  and  beareth  witnesse  unto  our  heart,  whiles  wee  crie 
Abba,  Father.     This  spirit  is  called  the  spirit  of  GOD,  the  spirit  of  Rom.  8,15. 
Christ,  and  the  spirit  of  him  which  raised  up  Jesus  from  the  dead.        ^'  ^°''  ^' '" 

Jesus  Christ,  for  that  he  received  not  the  spirit  by  measure,  but  in 
fulnesse,  doth  call  it  his  spirit  ;  saieng  :  When  the  comforter  shall   John.  15, 26. 
come,  whome  I  will  send,  even  the  holie  spirit,  he  shall  testifie  of 
me.     This  spirit  hath  diverse  metaphoricall  names  attributed  there- 
unto in  the  holie  scriptures.     It  is  called  by  the  name  of   water. 

3  N 


458  Chap.  ?4-  A   discourse  of 

bicause  it  washeth,  comforteth,  moisteneth,  softeneth,  and  maketh 
fruitefuU  with  all  godlinesse  and  vertues  the  minds  of  men,  which 
otherwise  would  be  uncleane,  comfortlesse,  hard,  drie,  and  barren  of 

ifai.  44.  all  goodnesse  :  wherupon  the  prophet  Isaic  saith;  I  will  powre  water 

391.   upon  the  thirstie,  and  floods  upon  the  drie  ground,  &c./    Wherewith- 

john.  7, 38  all  the  words  of  Christ  doo  agree  ;  Hee  that  beleeveth  in  me,  as 

saith  the  scripture,  out  of  his  bellie  shall  flowe  rivers  of  waters  of 

John.  4,  14.  life.     And  else  where  ;  Whosoever  drinketh  of  the  water  that  I  shall 

give  him,  shall  never  be  more  a  thirst.  Other  places  likewise  there 
be,  wherein  the  holie  spirit  is  signified  by  the  name  of  water  and 
flood  :  as  in  the  13.  of  I  sale,  the  29.  of  Ezech.\\iQ  146.  Psalme,  &r=c. 
The  same  spirit  by  reason  of  the  force  and  vehemencie  thereof  is 
termed  fier.  For  it  doth  purifie  and  cleanse  the  whole  man  from  top 
to  toe,  it  doth  burne  out  the  soile  and  drosse  of  sinnes,  and  setteth 
him  all  in  a  flaming  and  hot  burning  zeale  to  preferre  and  further 
Gods  glorie.  Which  plainelie  appeared  in  the  apostles,  who  when 
346.  they  had  re/ceived  the  spirit,  they  spake  fierie  words,  yea  such  words 
as  were  uncontiollable,  in  so  much   as  in  none  more  than  in  them 

jer.  23,29.  this  saieng  of  the  prophet  y^;YwzV  was  verified,  A^/i';?^///i'/  tiofi  verba 

mea  sunt  quasi  ignis?  Are  not  my  words  even  as  it  were  fier?  This 
was  declared  and  shewed  by  those  fierie  toongs,  which  were  seene 
upon  the  apostles  after  they  had  received  the  holie  spirit. 

Moreover,  this  spirit  is  called  annointing,  or  ointment,  bicause  that 
as  in  old  time  preests  and  kings  were  by  annointing  deputed  to  their 
office  and  charge,  and  so  were  made  fit  and  serviceable  for  the  same  : 
even  so  the  elect  are  not  so  much  declared  as  renewed  and  made  apt 
by  the  training  up  of  the  holie  spirit,  both  to  live  well  and  also  to 

I.  joh.  2,  20.  glorifie  God.  Whereupon  dependeth  the  saieng  olJoJin;  And  yee 
have  no  need  that  anie  should  teach  you,  but  as  the  same  ointment 
doth  teach  you.     It  is  also  called  in  scripture,  The  oile  of  gladnesse 

P.sai.  44.  and  rejoising,  whereof  it  is  said  in  the  booke  of  Psalmes  ;  God  even 

thy  God  hath  annointed  thee  with  the  oile  of  joy  &  gladnes,  &c. 

Cyrill.  in  c-  And  by  tliis  goodlie  and  comfortable  name  of  oile  in  the  scriptures 

vang.  Joh.  lib.         .  .         .  ^      .       .  .  ,,  ,  ., 

3.  cap.  14.  IS  the  mercie  or  God  oftentmies  expressed,  because  the  nature  of  that 

doth  agree  with  the  propertie  and  qualitie  of  this.  For  as  oile  doth 
flote  and  swim  above  all  other  liquors,  so  the  mercie  of  God  doth 
surpasse  and  overreach  all  his  works,  and  the  same  doth  most  of  all 
disclose  it  selfe  to  miserable  man. 

E.xod.  8.  It  is  likewise  called  the  finger  of  God,  that  is,  the  might  and  power 

of  God  ;  by  the  vertue  whereof  the  apostles  did  cast  out  divels  ;  to 
wit,  even  by  the  finger  of  God.  It  is  called  the  spirit  of  truth, 
because  it  maketh  men  true  and  faithfull  in  their  vocation  :  and  for 
that  it  is  the  touchstone  to  trie  all  counterfet  devises  of  mans  braine. 


Divels  and  spirits.  ciuir.34.  459 

and  all  vaine  sciences,  prophane  practises,  deceitful!  arts,  and  cir- 
cumventing inventions  ;  such  as  be  in  generall  all  sorts  of  witchcrafts 
and  inchantments,  within  whose  number  are  comprehended  all  those 
wherewith  I  have  had  some  dealing  in  this  my  discoverie ;  to  wit, 
charmes  or  incantations,  divinations,  augurie,  judiciall  astrologie, 
nativitie  casting,  alcumystrie,  conjuration,  lotshare,  poperie  which  is 
meere  paltrie,  with  diverse  other  :  not  one  wherof  no  nor  all  together 
are  able  to  stand  to  the  triall  and  examination,  which  this  spirit  of 
truth  shall  and  will  take  of  those  false  and  evill  spirits.  Naie,  they 
shalbe  found,  when/  they  are  laid  into  the  balance,  to  be  lighter  than  547- 
vanitie  :  verie  drosse,  when  they  once  come  to  be  tried  by  the  fervent 
heate  of  this  spirit  ;  and  like  chafife,  when  this  spirit  bloweth  upon 
them,  driven  awaie  with  a  violent  whirlewind:  such  is  the  per/fection,  392. 
integritie,  and  effectuall  operation  of  this  spirit,  whose  working  as  it 
is  manifold,  so  it  is  marvellous,  and  therefore  may  and  is  called  the 
spirit  of  spirits. 

This  spirit  withdrawing  it  selfe  from  the  harts  of  men,  for  that  it  The  boiie 
will  not  inhabit  and  dwell  where  sinne  hath  dominion,  giveth  place  abide  no'- 
unto  the  spirit  of  error  and  blindnesse,  to  the  spirit  of  servitude  and    ^'""8  tiijit 

'■  '  '^  IS  carnal  1, 

compunction,  which  biteth,  gnaweth,  and  whetteth  their  harts  with   and  un- 

a  deadlie  hate  of  the  gospell  ;  in  so  much  as  it  greeveth  their  minds   "^  ^^"®' 

and  irketh  their  eares  either  to  heare  or  understand  the  truth  ;  of 

which  disease  properlie  the  phariseis  of  old  were,  and  the  papists 

even  now  are  sicke.     Yea,  the  want  of  this  good  spirit  is  the  cause 

that  manie  fall  into  the  spirit  of  perversenes  and  frowardnes,  into  the 

spirit  of  giddinesse,  lieng,  drowzines,  and  dulnesse  :  according  as  the 

prophet  /saie  saith  ;  For  the  Lord  hath  covered  you  with  a  spirit    isai.  29, 10. 

of  slumber,  and   hath   shut   up   your   eies  :  and  againe  else-where, 

Dombius  misciiit  in  medio,  &^c :  The  Lord  hath  mingled  among  them    isai.  19,  14, 

the  spirit  of  giddinesse,  and  hath  made  Aegypt  to  erre,  as  a  dronken 

man  erreth  in  his  vomit:  as  it  is  said  hy  Pan le;  And  their  foolish  hart    Ro.  i,  21,  23. 

was  blinded,  and  God  gave  them  over  unto  their  owne  harts  lusts. 

Which  punishment  Moses  threateneth  unto  the  Jews  ;  The  Lord  shall    Deuter.  28, 

smite    thee    with   madnesse,  with   blindnesse   and   amazednesse   of      '  '  "^' 

mind,  and  thou  shalt  grope  at  high  noone  as  a  blind  man  useth  to 

grope,  &c. 

In  summe,  this  word  [Spirit]  dooth  signifie  a  secret  force  and 
power,  wherewith  our  minds  are  inooved  and  directed  ;  if  unto  holie 
things,  then  is  it  the  motion  of  the  holie  spirit,  of  the  spirit  of  Christ 
and  of  God  :  if  unto  evill  things,  then  is  it  the  suggestion  of  the 
wicked  spirit,  of  the  divell,  and  of  satan.  Whereupon  I  inferre,  by  A  question. 
the  waie  of  a  question,  with  what  spirit  we  are  to  suppose  such  to  be 
mooved,  as  either  practibC  anie  of  the  vanities  treated  upon  in  this 


460 


Chap.  34- 


A  discourse  of 


An  answer. 


A  great 
likelihood 
no  doubt. 


Judgement 
distingui- 
shed. 


booke,  or  through  credulitie  addict  themselves  thereunto  as  unto 
divine  oracles,  or  the  voice  of  angels  breakeing  through  the  clouds  ? 

^48.  We  cannot  impute  this  motion  unto/  the  good  spirit ;  for  then  they 
should  be  able  to  discerne  betweene  the  nature  of  spirits,  and  not 
swarve  in  judgement  :  it  followeth  therefore,  that  the  spirit  of  blind- 
nes  and  error' dooth  seduce  them  ;  so  that  it  is  no  mervell  if  in  the 
alienation  of  their  minds  they  take  falsehood  for  truth,  shadowes  for 
substances,  fansies  for  verities,  &c  :  for  it  is  likelie  that  the  good 
spirit  of  God  hath  forsaken  them,  or  at  leastwise  absented  it  selfe  from 
them  :  else  would  they  detest  these  divelish  devises  of  men,  which 
consist  of  nothing  but  delusions  and  vaine  practises,  whereof  (I 
suppose)  this  my  booke  to  be  a  sufficient  discoverie. 

It  will  be  said  that  I  ought  not  to  judge,  for  he  that  judgeth  shalbe 
judged.  Whereto  I  answer,  that  judgement  is  to  be  understood  of 
three  kind  of  actions  in  their  proper  nature  ;  whereof  the  first  are 
secret,  and  the  judgement  of  them  shall  apperteine  to  God,  who  in 
time  will  disclose  what  so  ever  is  done  in  covert,  and  that  by  his  just 
judgement.  The  second  are  mixed  actions,  taking  part  of  hidden  and 
part  of  open,  so  that  by  reason  of  their  uncerteintie  and  doubtfulnes 
they  are  discussable  and  to  be  tried  ;  these  after  due  examination  are 
to  have  their  competent  judgement,  and  are  incident  to  the  magistrate. 
393.  The  third  are  manifest  and/  evident,  and  such  as  doo  no  lesse  ap- 
parentlie  shew  themselves  than  an  inflammation  of  bloud  in  the  bodie: 
and  of  these  actions  everie  private  man  giveth  judgement,  bicause 
they  be  of  such  certeintie,  as  that  of  them  a  man  may  as  well  con- 
[■'//«/.]  elude,  as  to  gather,  that  bicause  the  sunne  is  risen  in  the  east,  Ergo* 

it  is  morning  :  he  is  come  about  and  is  full  south,  Ergo*  it  is  high 
noone;  he  is  declining  and  closing  up  in  the  west.  Ergo*  it  is  evening. 
So  that  the  objection  is  answered. 

Howbeit,  letting  this  passe,  and  spirituallie  to  speake  of  this  spirit, 
which  whiles  manie  have  wanted,  it  hath  come  to  passe  that  they 
have  prooved  altogether  carnall ;  &  not  savouring  heavenlie  divinitie 
have  tumbled  into  worsse  than  philosophicall  barbarisme  :  &  these 
be  such  as  of  writers  are  called  Pneidnatoinachi,  a  sect  so  injurious  to 
the  holie  spirit  of  God,  that  contemning  the  sentence  of  Christ, 
wherein  he  foretelleth  that  the  sinne  against  the  holie  spirit  is  never 
to  be  pardoned,  neither  in  this  world  nor  in  the  world  to  come,  they 
doo  not  onelie  denie  him  to  be  God,  but  also  pull  from  him  all  being, 

j^p.  and  with  the  Sadduces  main/teine  there  is  none  such  ;  but  that  under 
and  by  the  name  of  holie  spirit  is  ment  a  certeine  divine  force,  where- 
with our  minds  are  mooved,  and  the  grace  and  favour  of  God  whereby 
we  are  his  beloved.  Against  these  shamelesse  enimies  of  the  holie 
spirit,  I  will  not  use  materiall  weapons,  but  syllogisticall  charmes.  And 


*  Josias  Sim- 
lerus  li.  4.  ca. 
5.  adversus 
veteres  £3" 
novos  Anti- 
trinitarios, 
(Jc. 


Divels  and  spirits.  chap.  34.  461 

first  I  will  set  downe  some  of  their  paralogysmes  or  false  arguments  ; 
and  upon  the  necke  of  them  inferre  fit  confutations  grounded  upon 
sound  reason  and  certeine  truth. 

Their  first  argument  is  knit  up  in  this  manner.     The  holie  spirit  is    i-  Objectio. 
no  where  expresselie  called  God  in  the  scriptures  ;  Ergo  he  is  not    tlire  dooih 
God,  or  at  leastwise  he  is  not  to  be  called  God.     The  antecedent  of  never  call 
this  argument  is  false  ;  bicause  the  holie  spirit  hath  the  title  or  name    spirit'^God. 
of  God  in  the  fift  of  the  Acts.     Againe,  the  consequent  is  false.     For    »  The  first 
although  he  were  not  expresselie  called  God,  yet  should  it  not  ther-    a  r^fuVati- 
upon  be  concluded  that  he  is  not  verie  God  ;  bicause  unto  him  are    on  of  the 
attributed  all  the  properties  of  God,  which  unto  this  doo  equallie    d'em^  &c. 
belong.    And  as  we  denie  not  that  the  father  is  the  true  light,  although 
it  be  not  directlie  written  of  the  father,  but  of  the  sonne  ;  He  was  the 
true  light  giving  light  to  everie  man  that  cometh  into  this  world  :  so 
likewise  it  is  not  to  be  denied,  that  the  spirit  is  God,  although  the 
scripture  dooth   not   expresselie  and   simplie    note   it ;    sithence    it 
ascribeth  equall  things  thereunto  ;    as   the   properties    of  God,  the 
works    of  God,  the  service  due  to  GOD,  and   that  it  dooth  inter- 
changeablie  take  the  names  of  Spirit  and  of  God  oftentimes.     They 
therefore  that  see  these  things  attributed  unto  the  holie  spirit,  and 
yet  will  not  suffer  him  to  be  called  by  the  name  of  God  ;  doo  as  it 
were  refuse  to  grant  unto  Eve  the  name  of  Hojno,-\  whome  notwith-    IMtai.'] 
standing  they  confesse  to  be  a  creature  reasonable  and  mortall. 

The  second  reason  is  this.     Hilarie  in  all  his  twelve  bookes  of  the    -•  9'^^^'^''°-, 

_,...,,  ,  .         1  111-  ...  ,  1  .  ,       Hilarzc  Aoxh 

Trmitie  dooth  no  where  write  that  the  holie  spirit  is  to  be  worshipped ;    not  call  the 
he  never  giveth  therunto  the  name  of  God,  neither  dares  he  otherwise    neitheMsf ' 
pronounce  thereof,  than  that  it  is  the  spirit  of  God.     Besides  this,    hesona- 
there  are  usuall  praiers  of  the  church  commonlie  called  the  Collects,    common 
whereof  some  are  made  to  the  father,  some  to  the  sonne,  but  none  to    =°''s'^ts. 
the  holie  spirit  ;  and/  yet  in  them  all  mention  is  made  of  the  three    395[4]. 
persons.     ^Hereunto    I    answer,    that   although   Hilarie   dooth    not    *n^^ver"' 
openlie  call  the  holie  spirit,  God  :/  yet  doth  he  constantly  denie  it  to  ^§o. 
be  a  creature.     Now  if  any  aske  me  why  Hilarie  was  so  coie  &  nice    HUariusUb. 
to  name  the  holie  spirit,  God,  whom  he  denieth  to  be  a  creature,  when    '^-  '^^  ^'''"'^'^ 
as  notwithstanding  betweene  God  and  a  creature  there  is  no  meane  : 
I  will  in  good  sooth  saie  what  I  thinke.     I  suppose  that  Hilarie,  for 
himselfe,  thought  well  of  the  godhead  of  the  holie  spirit  :  but  this 
opinion  was  thrust  and  forced  upon  him  of  the  Pneiunatoniac/ii,  who 
at  that  time  rightlie  deeming  of  the  sonne  did  erwhiles  joine  them- 
selves to  those  that  were  sound  of  judgement.     There  is  also  in  the 
ecclesiasticall  historie  a  little  booke  which  they  gave  Liberius  a  bishop 
of  Rome,  whereinto  they  foisted  the  Nicene  creed.     And  that  Hilarie 
was  a  frecnd  of  the  Pnciimatoinachi,  it  is  perceived  in  his  booke  De 


462 


Chap.  34. 


A  discourse  of 


The  place 
is  long,  and 
therefore 
I  had  rather 
referre  the 
reader  unto 
the  booke 
than  heero 
to  insert  so 
many  lines. 


Collecta  in  die 
domin.  sanc- 
tce  Tri7iit. 


[»  \  is] 


3.  ObjectiO. 
The  spirit 
is  not  to  be 
praied  unto 
but  the  fa- 
ther onlie. 

[t  //«/.] 


*  3.  Answe" 
The  conse- 
quent is  de- 
nied. 


551- 


395. 


syjiodis,  where  he  writeth  in  this  maner ;  Nihil  aittem  ininini  vobis 
videri  debet,  fratres  charissiini,&^e :  It  ought  to  seeme  no  wonder 
unto  you  deere  brethren,  &c.  As  for  the  objection  of  the  praiers  of 
the  church  called  the  collects,  that  in  them  the  holie  spirit  is  not 
called  upon  by  name  :  we  oppose  and  set  against  them  the  songs  of 
the  church,  wherein  the  said  spirit  is  called  upon.  But  the  collects 
are  more  ancient  than  the  songs,  hymnes,  and  anthems.  I  will  not 
now  contend  about  ancientnesse,  neither  will  I  compare  songs  and 
collects  togither  ;  but  I  say  thus  much  onelie,  to  wit,  that  in  the  most 
ancient  times  of  the  church  the  holie  spirit  hath  beene  openlie  called 
upon  in  the  congregation.  Now  if  I  be  charged  to  give  an  instance, 
let  this  serve.  In  the  collect  upon  trinitie  sundaie  it  is  thus  said  : 
Almightie  and  everlasting  God,  which  hast  given  unto  us  thy  servants 
grace  by  the  confession  of  a  truth  to  acknowledge  the  glorie  of  the 
eternall  trinitie,  and  in  the  power  of  the  divine  Majestie  to  worship 
the  unitie  :  we  beseech  thee  that  thorough  the  stedfastnesse  of  this 
faith,  we  may  evermore  be  defended  from  all  adversitie,  which  livest 
and  reignest  one  God  world  without  end.  Now  bicause  that  in  this 
collect,  where  the  trinitie  is  expresselie  called  upon,  the  names  of 
persons  are  not  expressed  ;  but  almightie  and  everlasting  God  invo- 
cated,  who  abideth  in  trinitie  and  unitie  ;  it  doth  easilie  appeare 
elsewhere  also  that  the  persons  being  not  named,  under  the  name  of 
almightie  and  everlasting  God,  not  onelie  the  father*  to  be  understood, 
but  God  which  abideth  in  trinitie  and  unitie,  that  is  the  father,  the 
Sonne,  and  the  Holie-ghost./ 

A  third  objection  of  theirs  is  this.  The  sonne  of  GOD  oftentimes 
praieng  in  the  gospels,  speaketh  unto  the  father,  promiseth  the  holie 
spirit,  and  dooth  also  admonish  the  apostles  to  praie  unto  the  heaven- 
lie  father,  but  yet  in  the  name  of  the  sonne.  Besides  that,  he  pre- 
scribeth  them  this  forme  of  praier  :  Our  father  which  art  in  heaven. 
Ergo\  the  father  onlie  is  to  be  called  upon,  and  consequentlie  the 
father  onelie  is  that  one  and  verie  true  God,  of  whome  it  is  written  ; 
Thou  shalt  worship  the  Lord  thy  God,  and  him  onelie  shalt  thou 
serve. 

*  Whereto  I  answer  first  by  denieng  the  consequent  ;  The  sonne 
praied  to  the  father  onelie,  Ergo\  the  father  onlie  is  of  us  also  to  be 
praied  unto.  For  the  sonne  of  GOD  is  distinguished  of  us  both  in 
person  and  in  office  :  he  as  a  mediator  maketh  intercession  for  us  to 
the  father  :  and  although  the/  sonne  and  the  holie  spirit  doo  both 
togither  receive  and  take  us  into  favour  with  God  ;  yet  is  he  said  to 
intreat  the  father  for  us  ;  bicause  the  father  is  the  fountaine  of  all 
counsels  &  divine  works.  Furthermore,  touching  the  forme  of 
praieng  prescribed  of  Christ,  it  is  not  necessarie  that  the  fathers 


Divels  and  spirits.  chap.  34.  463 

name  shuld  personallie  be  there  taken,  sith  there  is  no  distinction  of 
persons  made:  but  by  the  name  of  father  indefinitelie  we  understand 
God  or  the  essence  of  God,  the  father,  the  son,  and  the  Holie-ghost. 
For  this  name  hath  not  alwaies  a  respect  unto  the  generation  of  the 
Sonne  of  God  ;  but  God  is  called  the  father  of  the  faithfull,  bicause 
of  his  gratious  and  free  adopting  of  them,  the  foundation  whereof  is 
the  Sonne  of  God,  in  whom  we  be  adopted  :  but  yet  so  adopted,  that 
not  the  father  onelie  receiveth  us  into  his  favour ;  but  with  him  also 
the  Sonne  and  the  holy  spirit  dooth  the  same.  Therefore  when  we 
in  the  beginning  of  praier  doo  advertise  our  selves  of  Gods  good- 
nesse  towards  us  ;  we  doo  not  cast  an  eie  to  the  father  alone,  but 
also  to  the  sonne,  who  gave  us  the  spirit  of  adoption  ;  and  to  the 
holie  spirit,  in  whom  we  crie  Abba,  Father.  And  if  so  be  that  invo- 
cation and  praier  were  restreined  to  the  father  alone,  then  had  the 
saints  doone  amisse,  in  calling  upon,  invocating,  and  praieng  to  the 
Sonne  of  God,  and  with  the  sonne  the  holy  spirit,  in  baptisme,  accord- 
ing to  the  forme  by  Christ  himselfe  assigned  and  delivered. 

Another  objection  is  out  of  the  fourth  of  Amos,  in  this  maner.  [Am.  4,  13] 
For  lo  it  is  I  that  make  the  thunder,  and  create  the  spirit,  and/  shew  ^^2. 
unto  men  their  Christ,  making  the  light  and  the  clouds,  and  mounting  4  Objectio. 
above  the  hie  places  of  the  earth,  the  Lord  God  of  hosts  is  his  name,  that  thespi- 
Now  bicause  it  is  read  in  that  place,  Shewing  unto  men  their  Christ ;  ^^^^"^ "®' 
the  Pneumatomachi  contended  that  these  words  are  to  be  understood 
of  the  holie  spirit. 

*But  Ambrose  in  his  booke  De  spirit n  sancto,  lib.  2.  cap.  7.  doth    *4-  Answer. 
rightlie  answer,  that  by  spirit  in  this  place  is  ment  the  wind :  for  if  this"piace 
the  prophets  purpose  and  will  had  beene  to  speake  of  the  holie  spirit,   signifieth 
he  would  not  have  begunne  with  thunder,  nor  have  ended  with  light 
and  clouds.     Howbeit,  the  same  father  saith  ;  If  anie  suppose  that 
these  words  are  to  be  drawne  unto  the  interpretation  of  the  holie 
spirit,  bicause  the  prophet  saith.  Shewing  unto  men  their  Christ ; 
he  ought  also  to  draw  these  words  unto  the  mysterie  of  the  Lords 
incarnation  :    and  he  expoundeth  thunder  to  be  the  words  of  the 
Lord,  and  spirit  to  be  the  reasonable  and  perfect  soule.     But  the 
former  interpretation  is  certeine  and  convenient  with  the  words  of 
the  prophet,  by  whom  there  is  no  mention  made  of  Christ ;  but  the 
power  of  God  is  set  foorth  in  his  works.     Behold  (saith  the  prophet) 
he  that  formeth  the  mountaines,  and  createth  the  wind,  and  declareth 
unto  man  what  is  his  thought,  which  maketh  the  morning  darknesse, 
and  walketh  upon  the  hie  places  of  the  earth,  the  Lord  God  of  hosts 
is  his  name.     In  this  sort  Sautes  a  right  skilful!  man  in  the  Hebrew   nothTm'w^ 
toong  translateth  this  place  of  the  prophet.     But  admit  this  place   ^,^  '^^'^^ 
were  written  of  the  holie  spirit,  &  were  not  appliable  either  to  the    not. 


464 


Chap.  34. 


A  discourse  of 


Euseb.CcPsa- 
riens.  li.  3.  ad- 
versus  Mar- 
celluvt. 

396. 


553- 


S.   ObjectiC. 
All  things 
were  made 
by  the  son, 
Ergo  the  spi- 
rit was  also 
made  by 
him. 


"'  5.  Answer. 
Universal! 
propositios 
or  speeches 
are  to  be  re- 
strained. 


6.  Objectio. 


wind  or  to  the  Lords  incarnation  :  yet  doth  it  not  follow  that  the 
holie  spirit  is  a  creature  ;  bicause  this  word  of  Creating  doth  not 
alwaies  signifie  a  making  of  something  out  of  nothing  ;  as  Eusebius 
in  expounding  these  words  (The  Lord  created  me  in  the  beginning  of 
his  waies)  writeth  thus.  The  prophet  in  the  person  of  God,/  saieng  ; 
Behold  I  am  he  that  made  the  thunder,  and  created  the  spirit,  and 
shewed  unto  men  their  Christ  :  this  word  Created  is  not  so  to  be 
taken,  as  that  it  is  to  be  concluded  thereby,  that  the  same  was  not 
before.  For  God  hath  not  so  created  the  spirit,  sithence  by  the  same 
he  hath  shewed  &  declared  his  Christ  unto  all  men.  Neither  was  it 
a  thing  of  late  beginning  under  the  sonne  :  but  it  was  before  all 
beginning,  and  was  then  sent,  when  the  apostles  were  gathered 
togither,  when  a  sound  like  thunder  came/  from  heaven,  as  it  had 
beene  the  comming  of  a  mightie  wind  :  this  word  Created  being  used 
for  sent  downe,  for  appointed,  ordeined,  &c  :  and  the  word  thunder 
signifieng  in  another  kind  of  maner  the  preaching  of  the  gospels. 
The  like  saieng  is  that  of  the  Psalmist,  A  cleane  hart  create  in  me 
O  God  :  wherein  he  praied  not  as  one  having  no  hart,  but  as  one 
that  had  such  a  hart  as  needed  purifieng,  as  needed  perfecting  :  & 
this  phrase  also  of  the  scripture.  That  he  might  create  two  in  one 
new  man  ;  that  is,  that  he  might  joine,  couple,  or  gather  together, 
&c. 

Furthermore,  the  Pneiimatomachi  by  these  testimonies  insuing 
endevor  to  proove  the  holie  spirit  to  be  a  creature.  Out  oi  John  the 
I.  chap.  By  this  word  were  all  things  made,  and  without  it  nothing 
was  made.  Out  of  i.  Cor.  8.  Wee  have  one  God  the  father,  even  he 
from  whome  are  all  things,  and  we  in  him,  and  one  Lord  Jesus  Christ, 
through  whome  are  all  things,  and  we  by  him.  Out  of  the  i.  Coloss. 
By  him  were  all  things  made,  things  in  heaven,  and  things  in  earth, 
visible  and  invisible,  &c.  Now  if  al  things  were  made  by  the  sonne, 
it  followeth  that  by  him  the  holie  spirit  was  also  made. 

*  Whereto  I  answer,  that  when  all  things  are  said  to  be  made  by 
the  sonne,  that  same  universall  proposition  is  restrained  by  John 
himselfe  to  a  certeine  kind  of  things  :  Without  him  (saith  the  evan- 
gelist) was  nothing  made  that  was  made.  Therefore  it  is  first  to  be 
shewed  that  the  holie  spirit  was  made,  and  then  will  we  conclude  out 
o{  John,  that  if  he  were  made,  he  was  made  of  the  sonne.  The 
scripture  doth  no  where  saie  that  the  holie  spirit  was  made  of  the 
father  or  of  the  sonne,  but  to  proceed,  to  come,  and  to  be  sent  from 
them  both.  Now  if  these  universall  propositions  are  to  suffer  no 
restraint,  it  shall  follow  that  the  father  was  made  of  the  sonne  :  than 
the  which  what  is  more  absurd  and  wicked  ? 

Againe,  they  object  out  of  MattJi.  ii.     None  knoweth  the  sonne 


Divels  and  spirits. 


Chap.  34. 


465 


but  the  father,  and  none  the  father  but  the  sonne  ;  to  wit,  of  and  by 
himselfe  :  for  otherwise  both  the  angels,  &  to  whomsoever  else  it 
shall  please  the  sonne  to  reveale  the  father,  these  doo  know  both  the 
father  and  the  sonne.  Now  if  so  be  the  spirit  be  not  equal!  with  the 
father  and  the  sonne  in  knowledge,  he  is  not  onelie  unequall  and 
lesser  than  they,  but  also  no  God:  for  ignorance  is  not/  incident  unto 
God, 

*  Whereto  I  answer,  that  where  in  holie  scripture  we  doo  meete 
with  universal!  propositions  negative  or  exclusive,  they  are  not  to  be 
expounded  of  one  person,  so  as  the  rest  are  excluded  ;  but  creatures 
or  false  gods  are  to  be  excluded,  and  whatsoever  else  is  without  or 
beside  the  essence  and  being  of  God.  Reasons  to  proove  and  con- 
finne  this  interpretation,  I  could  bring  verie  manie,  whereof  I  will 
adde  some  for  example.  In  the  seaventh  oi  John  it  is  said  ;  When 
Christ  shall  come,  none  shall  knowe  from  whence  he  is  :  notwithstand- 
ing which  words  the  Jewes  thought  that  neither  God  nor  his  angels 
should  be  ignorant  from  whence  Christ/  should  be.  In  the  fourth  to 
the  Galathicuis  ;  A  mans  covenant  or  testament  confirmed  with 
authoritie  no  bodie  dooth  abrogate,  or  adde  anie  thing  thereunto. 
No  just  man  dooth  so  ;  but  tyrants  and  truce-breakers  care  not  for 
covenants.  In  John  eight  ;  Jesus  was  left  alone,  and  the  vi^oman 
standing  in  the  middest.  And  yet  it  is  not  to  be  supposed  that  a 
multitude  of  people  was  not  present,  and  the  disciples  of  Christ  like- 
wise ;  but  the  word  Solus,  alone,  is  referred  to  the  womans  accusers, 
who  withdrew  themselves  awaie  everie  one,  and  departed.  In  the 
sixt  of  Marke  ;  When  it  was  evening,  the  ship  was  in  the  middest  of 
the  sea,  and  he  alone  upon  land  :  he  was  not  alone  upon  land  or 
shore,  for  the  same  was  not  utterlie  void  of  dwellers  :  but  he  had  not 
anie  of  his  disciples  with  him,  nor  anie  bodie  to  carrie  him  a  ship- 
boord  unto  his  disciples.  Manie  phrases  or  formes  of  speeches  like 
unto  these  are  to  be  found  in  the  sacred  scriptures,  and  in  authors 
both  Greeke  and  Latine,  whereby  we  understand,  that  neither  univer- 
sal! negative  nor  exclusive  particles  are  strictlie  to  be  urged,  but  to 
be  explaned  in  such  sort  as  the  matter  in  hand  will  beare.  When  as 
therefore  the  sonne  alone  is  said  to  know  the  father,  and  it  is  de- 
manded whether  the  holie  spirit  is  debarred  from  knowing  the  father; 
out  of  other  places  of  scriptures  judgment  is  to  be  given  in  this  case. 
In  some  places  the  holie  spirit  is  counted  and  reckoned  with  the 
father  and  the  sonne  jointlie  :  wherefore  he  is  not  to  be  separated. 
Else-where  also  it  is  attributed  to  the  holie  spirit  that  he  alone  dooth 
know  the  things  which  be  of  God,  and  searcheth  the  deepe  secrets 
of  God  :  wherefore  from  him  the  knowing  of  God  is  not  to  be  ex- 
cluded./ 

30 


The  spirit 
ktioweth 
not  the  fa- 
ther &  ths 
Sonne. 


554- 


*  6.  Answer. 
How  ex- 
clusive pro- 
positions or 
speeches 
are  to  be 
interpre- 
ted. 


397. 


466 


Chip.  ^4. 


A  discourse  of 


7.  ObjecliO. 
The  spirit 
piaieth  for 


7.  Answer. 
The  spirit 
dooth  pro- 
voke us  to 
praie. 


8.  ObjectiS. 
The  spirit 
is  sent  from 
the  father 
and  the  son. 


8.  Answer.    398. 
How  the 

spirit  is 
sent. 


S3S.  'ihcy  doo  yet  further  object,  that  it  is  not  convenient  or  fit  for  God 
after  the  manner  of  suters  to  humble  and  cast  downe  himselfe  :  but 
the  hohe  spirit  dooth  so,  praieng  and  intreating  for  us  with  unspeake- 
able.  grones  :  Rom.  8.     Ergo  the  holie  spirit  is  not  God. 

*  Whereto  I  answer  that  the  holie  spirit  dooth  praie  and  intreat,  in 
so  much  as  he  provoketh  us  to  praie,  and  maketh  us  to  grone  and 
sigh.  Oftentimes  also  in  the  scriptures  is  that  action  or  deed 
attributed  unto  God,  which  we  being  stirred  up  and  mooved  by  him 
doo  bring  to  passe.  So  it  is  said  of  God  unto  Abraham  ;  Now  I 
know  that  thou  fearest  God  :  and  yet  before  he  would  have  sacrificed 
Isaach,  God  knew  the  verie  heart  of  Abraham  :  and  therefore  this 
word  Cognovi,  I  know,  is  as  much  as  Cogjioscerefed,  I  have  made  or 
caused  to  know.  And  that  the  spirit  to  praie  and  intreat,  is  the  same 
that,  to  make  to  praie  and  intreat,  the  apostle  teacheth  even  there, 
writing  that  we  have  received  the  spirit  of  adoption,  in  whome  we 
crie  Abba  Father.  Where  it  is  manifest  that  it  is  we  which  crie,  the 
Holie-ghost  provoking  and  forcing  us  thereunto. 

Howbeit  they  go  further,  and  frame  this  reason.  Whosoever  is 
sent,  the  same  is  inferior  and  lesser  than  he  of  whome  he  is  sent,  and 
furthermore  he  is  of  a  comprehensible  substance,  bicause  he  passeth 
by  locall  motion  from  place  to  place  :  but  the  holie  spirit  is  sent  of 
the  father  and  the  sonne,  John.  14,  15,  &  16.  It  is  powred  foorth  and 
shed  upon  men,  Ac/s.  10.  Ergo  the  holie  spirit  is  lesser  than  the 
Father  and  the  Sonne,  and  of  a  comprehensible  nature,  and  conse- 
quentlie  not  verie  God./ 

*  Whereto  I  answer  first,  that  he  which  is  sent  is  not  alwaies  lesser 
than  he  that  sendeth  :  to  proove  which  position  anie  meane  wit  may 
inferre  manie  instances.  Furthermore,  touching  the  sending  of  the 
holie  spirit,  we  are  here  to  imagine  no  changing  or  shifting  of  place. 
For  if  the  spirit  when  he  goeth  foorth  from  the  father  and  is  sent, 
changeth  his  place,  then  must  the  father  also  be  in  a  place,  that  he 
may  leave  it  and  go  to  another.  And  as  for  the  incomprehensible 
nature  of  the  spirit,  he  cannot  leaving  his  place  passe  unto  another. 
Therefore  the  sending  of  the  spirit  is  the  eternall  and  unvariable  will 
of  God,  to  doo  something  by  the  holie  spirit ;  and  the  revealing  and 

jj6.  executing  of  this  will  by  the/  operation  and  working  of  the  spirit. 
The  spirit  was  sent  to  the  apostles  ;  which  spirit  was  present  with 
them,  sith  it  is  present  everie-where  :  but  then  according  to  the  will 
of  God  the  father  hee  shewed  himselfe  present  and  powerfull. 

Some  man  may  saie  ;  If  sending  be  a  revealing  and  laieng  open  of 
presence  and  power,  then  may  the  father  be  said  to  be  sent,  bicause 
he  himselfe  is  also  revealed.  I  answer,  that  when  the  spirit  is  said  to 
be  sent,  not  onlie  the  revealing,  but  the  order  also  of  his  revealing  is 


Divels  and  spirits.  chap.  ,4  467 

declared  ;  bicause  the  will  of  the  father  and  of  the  sonne,  of  whom  he 
is  sent,  going  before,  not  in  time,  but  in  order  of  persons,  the  spirit 
dooth  reveale  himselfe,  the  father,  and  also  the  sonne.  The  father 
revealeth  himselfe  by  others,  the  sonne  and  the  holie  spirit,  so  that 
his  will  goeth  before.  Therefore  sending  is  the  common  worke  of  all 
the  three  persons  ;  howbeit,  for  order  of  dooing,  it  is  distinguished  by 
diverse  names.  The  father  will  reveale  himselfe  unto  men  with  the 
sonne  and  the  spirit,  and  be  powerfull  in  them,  and  therefore  is  said 
to  send.  The  sonne  and  the  spirit  doo  assent  unto  the  will  of  the 
father,  and  will  that  to  be  doone  by  themselves,  which  God  will  to  be 
doone  by  them  ;  these  are  said  to  be  sent.  And  bicause  the  will  of 
the  sonne  dooth  go  before  the  spirit  in  order  of  persons,  he  is  also  said 
to  send  the  spirit. 

Yet  for  all  this  they  allege,  that  if  the  spirit  had  perfection,  then    9;  Objectio. 

.  1  he  spirit 

would  he  speake  of  himselfe,  and  not  stand  in  need  alwaies  of  anothers   speakeiu 
admonishment  :   but  he  speaketh  not  of  himselfe,  but  speaketh  what    ""ife"/'"'" 
he  heareth,  as  Christ  expresselie  testifieth  Jo/iji.  16.     Ej\^o  he  is  un- 
perfect,  and  whatsoever  he  hath  it  is  by  partaking,  and  consequentlie 
he  is  not  God. 

*  Whereto  I  answer,  that  this  argument  is  stale  :  for  it  was  objected    *  Th?  9.  an- 
by  heretikes  long  ago  against  them  that  held  the  true  opinion,  as 

Cyrill  saith  ;  who  answereth,  that  by  the  words  of  Christ  is  rather  to    Cyvili.  lib.  r^. 
be  gathered,  that  the  son  and  the  spirit  are  of  the  same  substance-     "■^'^"'-  '"  •  3 
For,  the  spirit  is  named  the  mind  of  Christ,  i.  Cor.  2:  and  therefore  he 
speaketh  not  of  his  owne  proper  will,  or  against  his  will  in  whom  and 
from  whom  he  is  ;  but  hath  all  his  will  and  working  naturallie  proceed- 
ing from  the  substance  as  it  were  of  him. 

Lastlie   they  argue  thus  :    Everie   thing   is   either   unbegotten    or    10.  Objec- 
unborne,  or   begotten    and   created  ;   the   spirit    is  not  unbegotten,/ 
for  then  he  were  the  father  ;  &  so  there  should  be  two  without  be-  JJ/. 
ginning  :  neither  is  he  begotten,  for  then  he  is  begotten  of  the  father, 
and  so  there  shall  be  two/  sonnes,  both  brothers  ;  or  hee  is  begotten    399. 
of  the  sonne,  and  then  shall  he  be  Gods  nephue,  than  the  which  what 
can  be  imagined  more  absurd  ?     Ergo  he  is  created. 

*  Wherto  1  answer,  that  the  division  or  distribution  is  unperfect  :    ■»  10  Ans. 
for  that  member  is  omitted  which  is  noted  of  the  verie  best  divine   procee^ie'th 
that  ever  was,  even  Jesus  Christ  our  saviour  ;  namelie,  to  have  pro- 
ceeded, or  proceeding  :  That  same  holie  spirit  (saith  he)  which  pro- 
ceedelh  from  the  father.   Which  place  Nasnnzen  dooth  thus  interpret. 

The  spirit,  bicause  he  proceedeth  from  thence,  is  not  a  creature  : 
and  bicause  he  is  not  begotten,  he  is  not  the  son  ;  but  bicause  he  is 
the  meane  of  begotten  and  unbegotten,  he  shall  be  God,  &c. 

And  thus  having  avoided  all  these  cavils  of  the  *rncuinatoinachi,  a    -  Such  were 


468 


Chaj).  34. 


A  discourse  of 


the  Arrians, 
Tritheits,* 
Samusate- 
nlans,  &c. 
[''  Tritheists] 


Sus  niagis  in 
cceno  gaudet 
quam  fonte 
sereno. 


The  hethe- 
nish  philo- 
sophers ac- 
knowled- 
ged the  ho- 
lie  spirit. 


55S. 


Cyrill.  lib. 
centra  Ju- 
lia num. 


Marsiliiis  Fi- 
citiics  in  arg. 
ill  Cratyl. 
Plat.  400. 


sect  of  heretikes  too  too  injurious  to  the  holie  spirit,  insomuch  as 
they  seeke  what  they  can,  to  rob  and  pull  from  him  the  right  of  his 
divinitie;  I  will  all  Christians  to  take  heed  of  their  pestilent  opinions, 
the  poison  whereof  though  to  them  that  be  resolved  in  the  truth  it 
can  doo  little  hurt,  yet  to  such  as  stand  upon  a  wavering  point  it  can 
doo  no  great  good.  Having  thus  far  waded  against  them,  and  over- 
throwne  their  opinions ;  I  must  needs  exhort  all  to  whom  the  reading 
hereof  shall  come,  that  first  they  consider  with  themselves  what  a 
reverend  mysterie  all  that  hitherto  hath  beene  said  in  this  chapter 
concerneth  ;  namelie,  the  spirit  of  sanctification,  and  that  they  so 
ponder  places  to  and  fro,  as  that  they  reserve  unto  the  holie  spirit 
the  glorious  title  of  divinitie,  which  by  nature  is  to  him  appropriate  : 
esteeming  of  these  Pneicmatoniachi  or  Tkeomachi,  as  of  swine,  de- 
lighting more  in  the  durtie  draffe  of  their  devises,  than  in  the  faire 
fountaine  water  of  Gods  word  :  yea,  condemning  them  of  grosser 
ignorance  than  the  old  philosophers,  who  though  they  savoured  little 
of  heavenlie  theologie,  yet  some  illumination  they  had  of  the  holie 
and  divine  spirit,  marrie  it  was  somewhat  mistie,  darke,  lame  and 
limping  ;  neverthelesse,  what  it  was,  and  how  much  or  little  soever  it 
was,  they  gave  thereunto  a  due  reverence,  in  that  they  acknowledged 
and  intituled  it  Aniviam  7?iiendi,  The  soule  or  life  of  the  world,  and 
(as  Nasatizeii  witnesseth)  tov  tov  vravTos  vovv^  The/  mind  of  the  uni- 
versal!, and  the  outward  breath,  or  the  breath  that  commeth  from 
without.  Porphyrie  expounding  the  opinion  of  Plato,  who  was  not 
utterlie  blind  in  this  mysterie,  saith  that  the  divine  substance  doth 
proceed  and  extend  to  three  subsistencies  and  beings  :  and  that  God 
is  chieflie  and  principallie  good,  next  him  the  second  creator,  and  the 
third  to  be  the  soule  of  the  world  :  for  he  holdeth  that  the  divinitie 
doth  extend  even  to  this  soule.  As  for  Hermes  Trisinegistus,  he 
saith  that  all  things  have  need  of  this  spirit  :  for  according  to  his 
worthinesse  he  supporteth  all,  he  quickeneth  and  susteineth  all,  and 
he  is  derived  from  the  holie  fountaine,  giving  breath  and  life  unto 
all,  and  evermore  remaineth  continuall,  plentifull,  and  unemptied. 

And  here  by  the  waie  I  give  you  a  note  woorth  reading  and  con- 
sidering ;  namelie,  how  all  nations  in  a  manner,  by  a  kind  of  heavenlie 
influence,  agree  in  writing  and  speaking  the  name  of  God  with  no 
more  than  foure  letters.  As  for  example,  the  A£gyptians  doo  call 
him  Tlieut,  the  Persians  call  him  Syre,  ihe  Jewes  expresse  his  un- 
speakable name  as  well  as  they  can  by/  the  word  Adonai  consisting 
of  foure  vowels  ;  the  Arabians  call  him  Alia,  the  MaJionietists  call 
him  Abdi,  the  Greekes  call  him  Theos,  the  Latines  call  him  Dens,  &^c. 
This,  although  it  be  not  so  proper  to  our  present  purpose,  yet  (be- 
cause we  are  in  hand  with   the  holie  spirits  deitie)  is  not  altogether 


Divels  and  spirits.  ciwp.  34.  469 

impertinent.     But  why  GOD   would  have  his  name  as  it  were  uni- 

versallie  bounded  within  the  number  of  foure  letters,   I   can   give 

sundrie   reasons,  which   require  too  long  a  discourse  of  words  by 

digression  :  and  therefore  I  will  conceale  them  for  this  time.     These 

opinions  of  philosophers  I  have  willinglie  remembred,  that  it  might 

appeare,  that  the  doctrine  concerning  the  holie  spirit  is  verie  ancient ; 

which  they  having  taken  either  out  of  Moses  writings,  or  out  of  the 

works  of  the  old  fathers,  published  and  set  foorth  m  bookes,  though 

not  wholie,  fuUie,  and  perfectlie  understood  and  knowne  :  and  also 

that  our  Piieuniatomachi  may  see  themselves  to  be  more  doltish  in 

divine   matters  than  the  heathen,   who  will  not  acknowledge   that 

essentiall  and  working  power  of  the  divinitie  wherby  all  things  are 

quickened  :  which  the  heathen  did  after  a  sort  see  ;  after  a  sort  (I 

sale)  bicause  they  separated  the  soule  of  the  world  (which  they  also 

call  the  begotten  mind)  from  the  most  sovereigne  and  unbe/gotten  JJp. 

God,   and  imagined  certeine  differences  of  degrees,  and  (as  Cyrill 

saith)  did  Arrianize*  in  the  trinitie.  [-*Arianize] 

So  then  I  conclude  against  these  Pneieina(oinachi,  that  in  so  much 
as  they  imitate  the  old  giants,  who  piling  up  Pelton  upon  Ossa,  and   Ovid.  lib.  mc- 
them  both  upon  OIy?npus^  attempted  by  scaling  the  heavens  to  pull  /ab's- dl-gi- 
Jupiter  ovX  of  his  throne  of  estate,  &  to  spoile  him  of  his  principalitie,   |«"''*-  ?^'- 
and  were  notwithstanding  their  strength,  whereby  they  were  able  to 
carrie  huge  hilles  on  their  shoulders,  overwhelmed  with  those  moun- 
taines,  and  squized  under  the  weight  of  them  even  to  the  death  :  so 
these  Pnetanatoinachi,  being  enimies  both  to  the  holie  spirit,  and  no 
freends  to  the  holie  church  (for  then  would  they  confesse  the  trinitie 
in  unitie,  and  the  unitie  in  trinitie,  and  consequentlie  also  the  deitie 
of  the  holie  spirit)  deserve  to  be  consumed  with  the  fier  of  his  mouth, 
the  heate  whereof  by  no  meanes  can  be  slaked,  quenched,  or  avoided. 
For  there  is  nothing  more  unnaturall,  nothing  more  monstrous,  than 
against  the  person  of  the  deitie  (I  meane  the  spirit  of  sanctification) 
to  oppose  mans  power,  mans  wit,  mans  policie,  &c  :  which  was  well 
signified  by  that  poeticall  fiction  of  the  giants,  who  were  termed 
A}ig!(tpedes,  Snakefooted:  which  Sisjoachiinus  Cavieraritis  expoundeth 
of  wicked  counsellors,  to  whose  filthie  persuasion  tyrants  doo  trust  as 
unto  their  feete  ;  Txndi  James  Sadolct  interpreteth  of  philosophers,  who   Jacob.  Sadol. 
trusting  overmuch  unto  their  owne  wits,  become  so  bold  in  challenging   "aud'.phiio- 
praise  for  their  wisedome,  that  in  fine  all  turneth  to  foUie  and  con-   ■^M-  inscript. 
fusion  :  so  I  expound  of  heretickes  and  schismatikes,  who  either  by 
corrupt  doctrine,  or  by  mainteining  precise   opinions,  or  by  open 
violence,  &c  :  assaie  to  overthrow  the  true  religion,  to  breake  the 
unitie  of  the  church,  to  denie  Ccesar  his  homage,  and  GOD  his  dutie, 
&c  :  and  therefore    lei  Jovis  Juhiien,  wherewith   they  were    slaine, 


Peter  Mart. 


470  chai>,  34  A  discourse  of  spirits. 

assure  these  that  there  is  Divina  ultio  due  to  all  such,  as  dare  in  the 
ficklenes  of  their  fansies  arreare  themselves  against  the  holie  spirit ; 
of  whom  sith  they  are  ashamed  here  upon  earth  (otherwise  they  would 
401.  confidentlie  and  boldlie  confesse  him  both/  with  mouth  and  pen)  he 
will  be  ashamed  of  them  in  heaven,  where  they  are  like  to  be  so  farre 
from  having  anie  societie  with  the  saints,  that  their  portion  shalbe 
even  in  full  and  shaken  measure  with  miscreants  and  infidels.  And 
^60.  therefore  let  us,/  if  we  will  discerne  and  trie  the  spirits  whether  they 
be  of  God  or  no,  seeke  for  the  illumination  of  this  inlightning  spirit, 
which  as  it  bringeth  light  with  it  to  discover  all  spirits,  so  it  giveth 
such  a  fierie  heat,  as  that  no  false  spirit  can  abide  by  it  for  feare  of 
burning.  Howbeit  the  holie  spirit  must  be  in  us,  otherwise  this  pre- 
rogative of  trieng  spirits  will  not  fall  to  our  lot. 

But  here  some  will  peradventure  move  a  demand,  and  doo  aske 
in  loc.  com.  how  the  holie  spirit  is  in  us,  considering  that /?ifimti  adfinitu7>i  nulla 

18.  sect  3S.'  est  proportio,  neque  loci  angustia  quod  i7n7netisu7n  est  potest  circutii- 

fng.  628.  scribi:  of  that  which  is  infinite,  to  that  which  is  finite  there  is  no 

proportion  ;  neither  can  that  which  is  unmeasurable  be  limited  or 
bounded  within  anie  precinct  of  place,  &c.     I  answer,  that  the  most 
excellent  father  for  Christes  sake  sendeth  him  unto  us,  according  as 
Christ  promised  us  in  the  person  of  his  apostles  ;  The  comforter 
John.  14,  ;6.         (saith  he)  which  is  the  holie  spirit,  whome  my  father  will  send  in  my 
name.     And  as  for  proportion  of  that  which  is  infinite  to  that  which 
is  finite,  &c  :  I  will  in  no  case  have  it  thought,  that  the  holie  spirit  is 
in  us,   as  a  bodie  placed  in  a  place  terminablie  ;  but  to  attribute 
thereunto,  as  dulie  belongeth  to  the  deitie,  an  ubiquitie,  or  universall 
presence  ;  not  corporallie  and  palpablie  ;  but  efilsctuallie,  mightilie, 
John.  16,  14.         mysticallie,  divinelie,  &c.     Yea,  and  this  I   may  boldlie  adde,  that 
&  14.  16.  Christ  Jesus  sendeth  him  unto  us  from  the  father:  neither  is  he 

given  us  for  anie  other  end,  but  to  inrich  us  abundantlie 
with   all   good  gifts  and   excellent  graces  ; 
and  (among  the  rest)  with  the  dis- 
cerning of  spirits  aright,  that 
we  be  not  deceived. 
And  here  an 
end. 


FINIS. 


[Appendix   I.] 

IThe  nine  chapters  forming  the  beginning  of  the  fifteenth  Book  in  the  third  edition,  1665, 
are  numbered  Ch.  I,  etc.,  and  Scot's  Ch.  I  made  Ch.  X,  and  so  onward  ] 

BOOK  XV. 


[This  15  the 

paging  of 

3rd  ed.] 


Chap.   I. 

Of  Magical  Circles,  a7id  Ihe  rcaso7i  of  Iheir  ItistiUition. 

Vgitians,  and  the  more  learned  sort  of  Conjurers,  make  imaginary 
use  of  Circles  in  various  manners,  and  to  various  in- 
tentions. First,  when  convenience  serves  not,  as  to 
time  or  place  that  a  real  Circle  should  be  delineated, 
they  frame  an  imaginary  Circle,  by  means  of  Incan- 
tations and  Consecrations,  without  either  Knife,  Pensil, 
or  Compasses,  circumscribing  nine  foot  of  ground  round  about  them, 
which  they  pretend  to  sanctifie  with  words  and  Ceremonies,  spattering 
their  Holy  Water  all  about  so  far  as  the  said  Limit  extendeth  ;  and 
with  a  form  of  Consecration  following,  do  alter  the  property  of  the 
ground,  that  from  common  (as  they  say)  it  becomes  sanctifi'd,  and 
made  fit  for  Magicall  uses. 

Hotv  to  consecrate  an  imaginary  Circle. 

LEt  the  Exorcist,  being  cloathed  with  a  black  Garment,  reaching  to  xhe  form  of 
his  knee,  and  under  that  a  white  Robe  of  fine  Linnen  that  falls  Consecration. 
unto  his  ankles,  fix  himself  in  the  midst  of  that  place  where  he  intends 
to  perform  his  Conjurations  :  And  throwing  his  old  Shooes  about  ten 
yards  from  the  place,  let  him  put  on  his  consecrated  shooes  of  russet 
Leather  with  a  Cross  cut  on  the  top  of  each  shooe.  Then  with  his 
Magical  Wand,  which  must  be  a  new  hazel-stick,  about  two  yards  of 
length,  he  must  stretch  forth  his  arm  to  all  the  four  Windes  thrice, 
turning  himself  round  at  every  Winde,  and  saying  all  that  while  with 
fervency  : 

I  who  am  the  servant  of  the  Highest,  do  by  the  vertiie  of  his  Holy 
Name  Immanuel,  sanctifie  nnto  my  self  the  circjimference  of  nine  foot 


472 


The  Discovery 


r*  ?  Mispr.  for 
Worrah.] 
The  time  for 
Conjurations. 


The  places  for 
Circles. 


216. 


The  form  of  a 
Circle. 


[tsic] 


The  reason  of 
Circles. 


round  about  me,\^*^*^./ro?n  the  East,  (S5.\a.nxa\)  ;  fro7u  the  West, 
iffinrron  ;  fro7n  the  North,  (fTfltoil  ;  froin  the  Souths  ISrrjtlft  ;  which 
ground  I  take  for  my  proper  defence  from  all  malignant  spirits,  that 
they  may  hai'e  7io  power  over  my  soul  or  body,  nor  come  beyond  these 
Limitatiofis,  but  answer  truely  being  summoned,  without  daring  to 
iraftsgress  their  botinds  :  5133orrt).*  toorraf).  fjarrot.  (ffiamtaloii.  4*  "^  *!*• 

Which  Ceremonies  being  performed,  the  place  so  sanctified  is 
equivalent  to  any  real  Circle  whatsoever.  And  in  the  composition  of 
any  Circle  for  Magical  feats,  the  fittest  time  is  the  brightest  Moon-light, 
or  when  storms  of  lightning,  winde,  or  thunder,  are  raging  through  the 
air  ;  because  at  such  times  the  infernal  Spirits  are  nearer  unto  the 
earth,  and  can  more  easily  hear  the  Invocations  of  the  Exorcist. 

As  for  the  places  of  Magical  Circles,  they  ai^e  to  be  chosen  melan- 
cholly,  dolefuU,  dark  and  lonely  ;  either  in  Woods  or  Deserts,  or  in  a 
place  where  three  wayes  meet,  or  amongst  ruines  of  Castles,  Abbies, 
Monasteries,  &^c.  or  upon  the  Sea-shore  when  the  Moon  shines  clear, 
or  else  in  some  large  Parlour  hung  with  black,  and  the  floor  covered 
with  the  same,  with  doors  and  windowes  closely  shut,  and  Waxen 
Candles  lighted.  But  if  the  Conjuration  be  for  the  Ghost  of  one 
deceased,  the  fittest  places  to  that  purpose  are  places  of  the  slain,/ 
Woods  where  any  have  killed  themselves.  Church-yards,  Burying- 
Vaults,  &^c.  As  also  for  all  sorts  of  Spirits,  the  places  of  their  abode 
ought  to  be  chosen,  when  they  are  called  ;  as  Pits,  Caves,  and  hollow 
places,  for  Subterranean  Spirits  :  The  tops  of  Turrets,  for  Aerial 
Spirits:  Ships  and  Rocks  of  the  Sea,  for  Spirits  of  the  Water:  Woods 
and  Mountains  for  Faries,  Nymphs,  and  Satyres  ;  following  the  like 
order  with  all  the  rest. 

And  as  the  places  where,  so  the  manner  how  the  Circles  are  to  be 
drawn,  ought  to  be  perfectly  known.  First,  for  Infernal  Spirits,  let  a 
Circle  nine  foot  over  be  made  with  black,  and  within  the  same  another 
Circle  half  a  foot  distant,  leaving  half  a  foot  of  both  these  Circles 
open  for  the  Magitian  and  his  assistant  to  enter  in  :  And  betwixt  these 
Circles  round  about,  write  all  the  holy  Names  of  God,  with  Crosses 
and  Triangles  at  every  Name  ;  making  also  a  larger  triangle  at  one 
side  of  the  Circle  without  on  this  manner  with 
the  names  of  the  Trinity  at  the  seven  corners, 
-viz.  |9e^otDal&,t  Huaft  Bctrcsi^,  immanur I,  written 
in  the  little  circles. 

The  reason  that  Magitians  give  for  Circles      Q^ "^O 

and  their  Institution,  is,  That  so  much  ground 

being  blessed  and  consecrated  by  holy  Words, 

hath  a  secret  force  to  expel  all  evil  Spirits  from  the  bounds  thereof; 

and  being  sprinkled  with  holy  water,  which  hath  been  blessed  by  the 


o 


of  Witchcraft. 


Chap.  II. 


473 


Master,  the  ground  is  purified  from  all  uncleanness ;  besides  the  holy 
Names  of  God  written  all  about,  whose  force  is  very  powerful  ;  so 
that  no  wicked  Spirit  hath  the  ability  to  break  through  into  the  Circle 
after  the  Master  and  Scholler  are  entered,  and  have  closed  up  the 
gap,  by  reason  of  the  antipathy  they  possesse  to  these  Mystical 
Names.  And  the  reason  of  the  Triangle  is,  that  if  the  Spirit  be 
not  easily  brought  to  speak  the  truth,  they  may  by  the  Exorcist 
be  conjured  to  enter  the  same,  where  by  vertue  of  the  names  of  the 
Sacred  Trinity,  they  can  speak  nothing  but  what  is  true  and  right. 

But  if  Astral  Spirits  as  Faries,  Nymphs,  and  Ghosts  of  men,  be 
called  upon,  the  Circle  must  be  made  with  Chalk,  without  any  Tri- 
angles ;  in  the  place  whereof  the  Magical  Character  of  that  Element 
to  which  they  belong,  must  be  described  at  the  end  of  every  Name./ 


Air,  Water,  Fire.    ^ 


•^     Woods,  Caves, 
"o^      Mountains. 


Mines,  Desolate 
Buildings. 


Chap.   II. 


217. 


How  to  raise  up  the  Ghost  of  one  that  hath  hanged  himself. 

THis  experiment  must  be  put  in  practice  while  the  Carcass 
hangs  ;  and  therefore  the  Exorcist  must  seek  out  for  the 
straightest  hazel  wand  that  he  can  find,  to  the  top  whereof  he 
must  binde  the  head  of  an  Owl,  with  a  bundle  of  St.  John's  Wort., 
or  Millies  Perforatum  :  this  done,  he  must  be  informed  of  some 
miserable  creature  that  hath  strangled  himself  in  some  Wood  or 
Desart  place  (which  they  seldom  miss  to  do)  and  while  the  Carcass 

3P 


474 


Rook  XV. 


The  Discovery 


The  ceremo- 
nies of  Necro- 
mancy. 


The  Conju- 
ration. 


The  answers 
of  the  Spirit. 


How  to  lay  the 
Spirit. 


hangs,  the  Magitian  must  betake  himself  to  the  aforesaid  place,  at  12 
a  clock  at  night,  and  begin  his  Conjurations  in  this  following  nianner. 

First,  stretch  forth  the  consecrated  Wand  towards  the  four  corners 
of  the  World,  saying,  By  the  mysteries  of  the  deep,  by  the  flames  of 
.  Ufllial,  by  the  poT.ver  of  the  East,  and  the  silence  of  the  night,  by  the 
holy  rites  of  pjrrate,  /  conjure  and  exorcize  thee  thou  distressed  Spirit, 
to  present  thy  self  here,  and  reveal  nnto  me  the  cause  of  thy  Calamity, 
why  thou  didst  offer  violence  to  thy  owjt  liege  life,  where  tho7i  art  now 
in  bceing,  and  where  thou  wilt  hereafter  be. 

Then  gently  smiting  the  Carcase  nine  times  with  the  rod,  say,  / 
conjure  thee  thotc  spirit  of  this  N.  deceased,  to  anszver  my  demands 
that  I  am  to  propound  unto  thee,  as  thou  e7>er  hopest  for  the  rest  of 
the  holy  ones,  and  the  ease  of  all  thy  misery  ;  by  the  blood  of  fesu 
which  he  shed  for  thy  soul,  I  conjure  and  bind  thee  to  titter  unto  tne 
what  I  shall  ask  thee. 

Then  cutting  down  the  Carcass  from  the  tree,  lay  his  head  towards 
the  East,  and  in  the  space  that  this  following  Conjuration  is  repeating, 
set  a  Chafing-dish  of  fire  at  his  right  hand,  into  which  powre  a  little 
Wine,  some  Mastick,  and  Gum  Aromatick,  and  lastly  a  viol  full  of  the 
sweetest  Oyl,  having  also  a  pair  of  Bellows,  and  some  unkindled  Char- 
cole  to  make  the  fire  burn  bright  at  the  instant  of  the  Carcass's  rising. 
The  Conjuration  is  this  : 

/  conjure  thee  thou  spirit  of  N.  that  thou  do  immediately  enter  into 
thy  antient  body  again,  and  ans%ver  to  my  demands,  by  the  virtue  of 
the  holy  resurrection,  and  by  the  posture  of  the  body  of  the  Saviour  of 
the  world,  I  charge  thee,  I  conjure  thee,  I  command  thee  on  pain  of 
the  torments  and  wandring  of  thrice  seven  years,  which  I  by  the 
power  of  sacred  Magick  rites,  have  power  to  inflict  tipofi  thee  ;  by 
thy  sighs  and  groajts,  I  conjure  thee  to  utter  thy  voice  ;  so  help  thee 
God  and  the  prayers  of  the  holy  Church.     A  men. 

Which  Conjuration  being  thrice  repeated  while  the  fire  is  burning 
with  Mastick  and  Gum  Aromatick,  the  body  will  begin  to  rise,  and  at 
last  will  stand  upright  before  the  Exorcist,  answering  with  a  faint  and 
hollow  voice,  the  questions  proposed  unto  it.  Why  it  strangled  it  self ; 
where  its  dwelling  is  ;  what  its  food  and  life  is  ;  how  long  it  will  be 
ere  it  enter  into  rest,  and  by  what  means  the  Magitian  may  assist  it  to 
come  to  rest  :  Also,  of  the  treasures  of  this  world,  where  they  are 
hid  :  Moreover,  it  can  answer  very  punctually  of  the  places  where 
Ghosts  reside, and  how  to  communicate  with  them;  teaching  the  nature 
of  As      1  Spirits  and  hellish  beings,  so  far  as  its  capacity  reacheth. 

All  which  when  the  Ghost  hath  fully  answered,  the  Magitian  ought 
out  of  commiseration  and  reverence  to  the  deceased,  to  use  what 
means  can  possibly  be  used  for  the  procuring  rest  unto  the  Spirit. 


of  Witchcraft.  cuAr.  m.  475 

To  which  effect  he  must  dig  a  grave,  and  filhng  the  same  half  full  of 
quick  Lime,  and  a  little  Salt  and  common  Sulphur,  put  the  Carcass 
naked  into  the  same  ;  which  experiment,  next  to  the  burning  of  the 
body  into  ashes,  is  of  great  force  to  quiet  and  end  the  disturbance  of 
the  Astral  Spirit. 

But  if  the  Ghost  with  whom  the  Exorcist  consulteth,  be  of  one  that 
dyed  the  common  death,  and  obtain'd  the  ceremonies  of  burial,  the 
body  must  be  dig'd  out  of  the  ground  at  12  a  clock  at  night ;  and  the 
Magician  must  have  a  com/panion  with  him,  who  beareth  a  torch  in  218. 
his  left  hand,  and  smiting  the  Corps  thrice  with  the  consecrated  rod, 
the  Exorcist  must  turn  himself  to  all  the  four  winds,  saying  : 

By  the  virtue  of  the  holy  resurrection,  and  the  torments  of  the  damned.    Another  form. 
I  conjure  and  exorcise  thee  spirit  of  N.  deceased,  to  answer  my  liege 
demands,  being  obedient  unto  these  sacred  ceremonies  on  pain  of  ever- 
lasting torment  and  distress :  Then  let  him   say,   ISfVaHl,  Uf roaltr, 
linltltll  gat)  gator  agafta;  Arise,  arise,  I  charge  and  command  thee. 

After  which  Ceremonies,  let  him  ask  what  he  desireth  and  he  shall 
be  answered. 

But  as  a  faithful  caution  to  the  practicer  of  this  Art,  I  shall  con-  A  Caution  for 
elude  with  this,  That  if  the  Magician,  by  the  Constellation  and  Position  "^  ^orcist. 
of  the  Stars  at  his  nativity,  be  in  the  predicament  of  those  that  follow 
Magical  Arts,  it  will  be  very  dangerous  to  try  this  experiment  for  fear 
of  suddain  death  ensuing,  which  the  Ghosts  of  men  deceased,  can 
easily  effect  upon  those  whose  nativities  lead  them  to  Conjuration  : 
And  which  suddain  and  violent  death,  the  Stars  do  alwayes  promise 
to  such  as  they  mark  with  the  Stigma  of  Magicians. 


Chap.   III. 

Ho7u  to  raise  up  the  three  Spirits,  Paymon,  Bathin,  and  Barma  .• 
And  what  wondc7ful  tilings  may  be  effected  through  their 
assistance. 

THe  Spirit  Paymon  is  of  the  power  of  the  Air,  the  sixteenth  in    Their  order. 
the  ranck  of  Thrones,  subordinate  to  Corban  and  Marbas. 
Bathin  is  of  a  deeper  reach  in  the  source  of  the  fire,  the 
second  after  Lucifcrs   familiar,  and  hath  not  his  fellow  for  agility 
and  aiTableness,  in  the  whole  Infernal  Hierarchy. 

Barma  is  a  mighty  Potentate  of  the  order  oi  Seraphims,  whom  20 
Legions  of  Infernal  Spirits  do  obey  ;  his  property  is  to  metamorphose 


476 


Book  XV. 


The  Discovery 


The  Utensils 
to  be  used. 


The  Circle. 


219. 


The  Consecra- 
tion. 


[*  transp.  itj 


The  Conjura- 
tion. 


the    Magician    or   whom   he   pleaseth,    and   transport    into    foreign 
Countreys. 

These  three  Spirits,  though  of  various  ranks  and  orders,  are  all 
of  one  power,  ability  and  nature,  and  the  form  of  raising  them 
all  is  one.  Therefore  the  Magician  that  desireth  to  consult  with 
either  of  these  Spirits,  must  appoint  a  night  in  the  waxing  of  the 
Moon,  wherein  the  Planet  Mercury  reigns,  at  ii  a  clock  at  night  ; 
not  joyning  to  himself  any  companion,  because  this  particular  action 
will  admit  of  none  ;  and  for  the  space  of  four  dayes  before  the 
appointed  night,  he  ought  every  morning  to  shave  his  beard,  and  shift 
himself  with  clean  linnen,  providing  beforehand  the  two  Seals  of  the 
Earth,  drawn  exactly  upon  parchment,  having  also  his  consecrated 
Girdle  ready  of  a  black  Cats  skin  with  the  hair  on,  and  these  names 
written  on  the  inner  side  of  the  Girdle:  ^a,  §a  ^  '^it,  aate  >^  ifPUtra 
►J<  ©lol^Utt  ►!*  Saitas  *!*  ^at)  iStionaj)  ►t'  ^^^o  robore  ►!<  ductus  sum  ^. 

Upon  his  Shooes  must  be  written  Cctragratmnatoil,  with  crosses 
round  about,  and  his  garment  must  be  a  Priestly  Robe  of  black,  with  a 
Friers  hood,  and  a  Bible  in  his  hand. 

When  all  these  things  are  prepared,  and  the  Exorcist  hath  lived 
chastly,  and  retired  until  the  appointed  time  :  Let  him  have  ready  a 
fair  Parlour  or  Cellar,  with  every  chink  and  window  closed  ;  then 
lighting  seven  Candles,  and  drawing  a  double  Circle  with  his  own 
blood,  which  he  must  have  ready  before  hand  :  let  him  divide  the 
Circle  into  seven  parts,  and  write  these  seven  names  at  the  seven 
divisions,  setting  at  every  Name  a  Candle  lighted  in  a  brazen  Candle- 
stick in  the  space  betwixt  the  Circles  :  The  names  are  these,  (JTalloS  ^ 
(IFstfirrie  A  ^nirfe  ^  Sabtac  S  5agun  ^  >\*  aba  ^  ataltUotft  A/ 

When  the  Candles  are  lighted,  let  the  Magician  being  in  the  midst 
of  the  Circle,  and  supporting  himself  with  two  drawn  Swords,  say 
with  a  low  and  submissive  voyce  ;  I  do  by  the  vertiie  of  t]iese  seven 
holy  Names  which  are  the  Lamps  of  the  living  God^  Consecrate  itnto 
my  ztse  this  inclosed  Circle,  and  exterminate  02(t  of  it*  all  evill  Spirits, 
and  their  power ;  that  beyond  the  limit  of  their  circtimference  they 
enter  not  on  pain  of  torments  to  be  doubled,  gal^.  ^gion,  p^flior, 
l^^rltga^,   Amen. 

When  this  O-^nsecration  is  ended.  Let  him  sprinkle  the  Circle  with 
consecrated  Water,  and  with  a  Chafing-dish  of  Charcole,  perfume  it 
with  Frankincense  and  Cinamon,  laying  the  Swords  a  cross  the  Circle, 
and  standing  over  them  ;  then  whilest  the  fumigation  burneth,  let  him 
begin  to  call  these  three  Spirits  in  this  following  manner  : 

/  Conjure  and  Exorcize  you  the  three  Gentle  atid  Noble  Spirits  of 
the  power  of  the  North,  by  the  great  and  dreadful  name  of  |3roIpI)an 
your  King,  and  by  the  silence  of  the  night,  and  by  the  holy  rites  of 


of  Witchcraft.  chap.  hi.  477 

Magicl\  and  by  the  number  of  the  Infernal  Legions,  I  adjtire  and 

invocate  you  ;   That  without  delay  ye  present  yotir  selves  here  before 

the  Northern  quarter  of  this  Circle,  all  of  you,  or  atiy  one  of  you,  and 

answer  my  demands  by  the  force  of  the  words  contained  iti  this  Book. 

This  must  be  thrice  repeated,  and  at  the  third  repetition,  the  three 

Spirits  will  either  all  appear,  or  one  by  lot,  if  the  other  be  already 

somewhere  else  imployed  ;  at  their  appearance  they  will  send  before 

them  three  fleet  Hounds  opening  after  a  Hare,  who  will  run  round  Jn'^esf'^FJ^^]" 

the  Circle  for  the  space  of  half  a  quarter  of  an  hour  ;  after  that  more 

hounds  will  come  in,  and  after  all,  a  little  ugly  A£thiop,  who  will  take 

the  Hare  from  their  ravenous  mouths,  and  together  with  the  Hounds 

vanish  ;  at  last  the  Magician  shall  hear  the  winding  of  a  Hunts-mans 

horn,  and  a  Herald  on  Horseback  shall  come  galloping  with  three 

Hunters  behind  upon  black  Horses,  who  will  compass  the  Circle 

seven  times,  and  at  the  seventh  time  will  make  a  stand  at  the  Northern 

quarter,  dismissing  the  Herald  that  came  up  before  them,  and  turning 

their  Horses  towards  the  Magician,  will  stand  all  a  brest  before  him, 

saying;  @il  pragma  turtfjon  marfiatan  tJciinalft;  to  which  the  Magician 

must  boldly  answer ;  13f  ral,  13f  roalli,  CTorati^,  ISf  rmiel ;  By  the  sacred  rites 

of  Magick  ye  are  welcome  ye  tJiree  famous  Hutiters  of  the  North,  and 

my  cominand  is,  that  by  the  power  of  these  Ceremofties  ye  be  obedie7it 

a)id faithful  unto  my  stimmons,  unto  which  I  conjure  you  by  the  holy 

Names  of  God,  $)a]&,  ®ian,  Sotcr,  S^alb,  Je^obal^,  Smmanufl  Cctragram= 

maton.  ^al^,  atronap.  Sabtap,  ^craplftiii ;  Binding  and  obliging  you  to 

a7tswer plainly,  faithfully  and  truly,  by  all  these  holy  names,  and  by 

the  awful  name  of  your  migJity  King  5|^coIj)f)on.*  [*,v/r] 

Which  when  the  Magician  hath  said,  the  middle  Hunter  named   TheCondiU- 
iPaumon,  will  answer,  ®tl  pragma  iurti&on  marfiatan  iJcniial^,  We  are  the 
three  mighty  Htaiters  of  the  North,  in  the  Kingdom  of  Fiacim,  and  are 
come  hitJier  by  the  sound  of  thy  Conjuratiotis,  to  which  we  swear  by  him 
that  liveth  to  yield  obedience,  z/ Judas  that  betrayed  him  be  Jtot  named. 

Then  shall  the  Magician  swear,  By  him  that  liveth,  and  by  all  that  The  Magicians 
is  contaitied  in  this  holy  Book,  I  swear  unto  you  this  night,  and  by  the  ^'  • 
7nysteries  of  this  action,  I  swear  unto  you  this  night,  and  by  the  bonds 
of  darkness  I  swear  tmto  you  this  night,  That  J  udas  the  Traitor 
shall  not  be  named,  and  that  blood  shall  not  be  offered  unto  you,  but 
that  trtice  and  equal  terms  shall  be  observed  betwixt  us.  Which  being 
said,  the  Spirits  will  bow  down  their  heads  to  the  Horses  crests,  and 
then  alighting  down  will  call  their  Herald  to  withdraw  their  Horses  ; 
which  done.  The  Magician  may  begin  to  bargain  with  all,  or  any  one 
of  them,  as  a  familiar  invisibly  to  attend  him,  or  to  answer  all  difficul- 
ties that  he  propoundeth  :  Then  may  he  begin  to  ask  them  of  the 
frame  of  the  World,  and  the  Kingdoms  therein  contained,  which  are 


478  Book  XV.  The   Discovcvy 

unknown  unto  Geographers:  He  may  also  be  informed  of  all  Physical 
processes  and  operations  ;  also  how  to  go  invisible  and  fly  through 

The  girdle  of        the  airy  Region  :  They  can  likewise  give  unto  him  the  powerful  Girdle 

Victory.  of  Victory,  teaching  him  how  to  compose  and  consecrate  the  same, 

221.  which  hath/  the  force,  being  tyed  about  him,  to  make  him  conquer 
li.c,  220.]  Armies,  and  all  men  whatsoever.  Besides,  there  is  not  any  King  or 
Emperour  throughout  the  world  ;  but  if  he  desires  it,  they  will  engage 
to  bring  him  the  most  pretious  of  their  Jewels  and  Riches  in  twenty 
four  hours ;  discovering  also  unto  him  the  way  of  finding  hidden 
treasures  and  the  richest  mines. 

The  form  of  And  after  the  Conjurer  hath  fulfilled  his  desires,  he  shall  dismiss 

discharge.  ^^  aforesaid  Spirits  in  this  following  form. 

/  charge yoti ye  three  officious  Spirits  to  depart  unto  the  place  lu hence 
ye  were  called^  witJiout  itijury  to  either  man  or  Beast,  leaving  the  ten- 
der Corn  untouched,  ajid  the  seed  nnbruised  \  I  dismiss  yon,  and  licence 
you  to  go  back  untill  I  call  you,  and  to  be  alivayes  ready  at  my  desire, 
especially  thou  nimble  ISatljitt,  whom  I  have  chosen  to  attend  me,  that 
thou  be  alwayes  ready  when  I  ring  a  little  Bell  to  present  thy  self 
without  any  Magical  Ceremonies  po-fonned ;  and  so  depart  ye  from 
hence,  atid  peace  be  betwixt  you  and  tis.  In  the  Name  of  the  Father, 
Son,  and  Holy  Ghost.     Amen. 

When  the  Magician  hath  repeated  this  last  form  of  dismission,  he 
will  hear  immediately  a  horn  winding,  after  which  the  Herald  with 
the  jet  black  Horses,  and  the  three  Spirits  will  mount  upon  them, 
compassing  the  Circle  seven  times,  with  the  Herald  winding  his  horn 
before  them,  and  at  every  Candle  they  will  bow  towards  the  Horses 
crest,  till  coming  towards  the  Northern  quarter,  they  will  with  great 
obeysance  seem  to  march  away  out  through  the  solid  wall  as  through 
a  City  gate. 


Chap.   IV. 

How  to   Consecrate  all  manner  of  Circles,  Fumigatiofis,   Fire, 
Magical  Garments,  and  Utensills. 

What  things          /^"^  Onsecrations  are    related   either   to   the   person  or   the    thing 
are  to  be  con-         ^^ ^    consccratcd.     The  person  is  the  Magitian  himself,  whose  con- 
secration  consisteth   in   Abstinence,    Temperance,    and   holy 
Garments.    The  things  consecrated  are  the  Oyl,  the  Fire,  the  Water. 
The    Fumigations    consisting   of  oriental    Gums    and    Spices  ;   the 
magical  Sword,  Pensils,  Pens  and  Compasses,  the  measuring  Rule 


of  Witchcraft, 


Chap.  IV. 


479 


and  waxen  Tapers,  the  Pentacles,  Periapts,  Lamins,  and  Sigils,  Vests, 
Caps,  and  Priestly  Garments  ;  these  are  the  materials  to  be  con- 
secrated. 

The  sacred  Pentacles  are  as  signs  and  charms  for  the  binding  of  Pentacles. 
Evil  Djemons,  consisting  of  Characters  and  Names  of  the  Superior 
order  of  the  good  Spirits  opposite  unto  those  evil  ones  whom  the 
Magitian  is  about  to  Invocate  :  And  of  sacred  Pictures,  Images,  and 
Mathematical  Figures  adapted  to  the  names  and  natures  of  separated 
Substances  whither  good  or  evil.  Now  the  form  of  Consecrating  such 
Magical  Pentacles  is  to  name  the  vertue  of  the  holy  Names  and 
Figures,  their  Antiquity  and  Institution  with  the  intention  of  the 
Consecration  purifying  the  Pentacle  by  consecrated  fire,  and  waving 
the  same  over  the  flames  thereof 

When  the  Exorcist  would  consecrate  Places  or  Utensils,  Fire  or  Utensils. 
Water  for  magical  uses,  he  must  repeat  the  Consecration  or  Dedica- 
tion oi  Solomon  the  King  at  the  building  of  the  Temple,  the  Vision 
oi  Moses  at  the  Bush,  and  the  Spirit  of  the  Lord  on  the  tops  of  the 
Mulberry-trees,  repeating  also  the  sacrifice  of  it  self  being  kindled  ; 
the  Fire  upon  Sodom,  and  the  Water  of  Eternal  Life  :  Wherein  the 
Magitian  must  still  remember  to  speak  of  the  seven  golden  Candle- 
sticks, and  E"ckiels  Wheels,  closing  the  Consecration  with  the  deep 
and  mysterious  Names  of  God  and  holy  Daemons. 

When  particular  Instruments  are  to  be  sanctified,  the  Magitian  instruments. 
must  sprinkle  the  same  with  consecrated  Water,  and  fumigate  them 
with  fumigations,  anoint  them  with  consecrated  Oyl  :  And  lastly. 
Seal  them  with  holy/  Characters  ;  after  all  which  is  performed,  an  221. 
Oration  or  Prayer  must  follow,  relating  the  particulars  of  the  Conse- 
cration with  Petitions  to  that  Power  in  whose  Name  and  Authority 
the  Ceremony  is  performed. 

And  in  like  manner  shalt  thou  consecrate  and  sanctifie  every  Howtoconse- 
Utensil  whatsoever,  by  Sprinklings,  Fumigations,  Unctions,  Seals, 
and  Benedictions,  commemorating  and  reiterating  the  sanctifyings  in 
the  holy  Scripture,  of  the  Tables  of  the  Law  delivered  to  Moses  ; 
of  the  two  Testaments  in  the  New  Covenant,  of  the  holy  Prophets 
in  their  Mothers  wombs,  and  oi  A  ho  Hah,  and  Aholibah,  whom  the 
Spirit  of  God  inspired  to  frame  all  sorts  of  curious  workmanship  for 
the  Tabernacle.    This  is  the  sum  of  Consecrationn.*  [»j?V] 


480 


Book  XV. 


The  Discovery 


Circles  how  to 
be  made. 


Fumigations. 


Chap.    V. 

Treatincr  more  practically  of  the  Consecration  of  Circles,  Fires, 
Garments,  and  Futnigations. 

IN  the  Construction  of  Magical  Circles,  the  hour,  day,  or  night, 
and  season  of  the  year,  and  the  Constellation  are  to  be  con- 
sidered; as  also  what  sort  of  Spirits  are  to  be  called;  and  to  what 
Region,  Air,  or  Climate  they  belong :  Therefore  this  method  is  to  be 
followed  for  the  more  orderly  and  certain  proceeding  therein.  First, 
a  Circle  nine  foot  over  must  be  drawn,  within  which  another  Circle 
three  inches  from  the  outermost  must  be  also  made,  in  the  Center 
whereof  the  name  of  the  hour,  the  Angel  of  the  hour,  the  Seal  of  the 
Angel,  the  Angel  of  the  day  predominant,  wherein  the  work  is  under- 
taken. Note,  these  attributes  are  to  be  inscribed  betwixt  the  Circles 
round  about  yN\\}ci.  Alpha  at  the  beginning,  and  Omega  at  the  close. 

When  the  Circle  is  composed,  it  must  be  sprinkled  with  holy 
Water,  while  the  Magician  saith.  Wash  tne  O  Lord,  and  I  shall  be 
whiter  then  Snow :  And  as  for  the  Fumigations  over  them,  this  Bene- 
diction must  be  said  ;  O  God  of  Abraham,  Isaac,  and  Jacob,  bless 
these  thy  siibservient  creatures,  that  they  may  multiply  the  force  of 
their  excelle7it  odors,  to  hinder  evil  spirits  afid  phantasms  from  entring 
the  Circle,  throtcgh  our  Lord.     Amen. 


Fire. 


An  Exorcism  for  the  fire. 

The  Exorcist  ought  to  have  an  earthen  Censer,  wherein  to  preserve 
the  fire  for  magical  uses,  and  the  expiations  and  fumigations,  whose 
consecration  is  on  this  manner. 

By  him  that  created  Heaven  and  Earth,  and  is  the  God  and  Lord 
of  all,  I  exorcize  and  sanctifie  thee  thou  creature  of  Fire,  that  imme- 
diately thou  banish  every  phantasin  from  thee,  so  that  thou  prove  not 
hurtful  in  any  kind:  Which  I  beseech  thee  O  Lord  to  confirm  by 
sanctify  iiig  and  making  pure  this  creature  of  fire,  that  it  may  be  blessed 
and  consecrate  to  the  honour  of  thy  holy  Name.     Amen. 


Garments. 


At  the  putting  on  the  Garments, 

Let  the  Magician  say,  By  the  figurative  mystery  of  this  holy  Stole 
or  Vestment,   I  will  cloath   me   with   the  armour  of  Salvation   in 


of    WitcJlCJ'Clft.  Chap.  VI.  48 1 

the  sticngth  of  the  Jiighcst.  itlnfor,  lUmaror,  ^mtltfg,  jrijr  otJoniaB,  anitor. 
That  my  desired  cud  }/iay  be  effected  throtte^Ji  thy  strength  ailOliat,  to 
tuhoin  the  praise  and  gloty  ivill  for  ever  belong. 

Which  Ceremonies  being  finished,  the  Exorcist   shall  proceed  to    Practice. 
the  practical  part  of  Invocation  and  Conjuration  of  all  degrees  of 
Spirits,  having  every  utensil  and  appendix  in  readiness  for  the  per- 
formance, and  proceeding  according  to  the  method  in  these  following 
Chapters. 


Chap.  VI.  222. 

How  to  raise  and  exorcize  all  sorts  of  Spirits  belonging  to  the 
Airy  Region. 


T 


He    Garment    which    the  Exorcist   is   cloathed   withall  at  the   what  sort  of 

^  ^     ,  .  .  ,  ,.  ,  .     .  Garments  must 

performance  of  this  action,  ought  according  to  the  opinions  be  used. 
of  the  chiefest  Magicians,  to  be  a  Priestly  Robe,  which  if  it 
can  no  where  be  procured,  may  be  a  neat  and  cleanly  linnen  Vest, 
with  the  holy  Pentacle  fastned  thereunto  upon  Parchment  made 
of  a  Kids  skin,  over  which  an  Invocation  must  be  said,  and  then 
the  Pentacle  must  be  sprinkled  with  holy  Water.  At  the  putting 
on  the  Magical  Garment,  this  Prayer  must  be  repeated  :  By  thy 
holy  power  SliJonai  Sfltaotfj,  And  by  the  porvcr  and  merit  of  thine 
Angels  and  Archajigels,  and  by  the  vertue  of  holy  Church,  which  thou 
hast  sanctified,  do  I  cloath  me  with  this  consecrated  Garment,  that 
%uhat  I  am  to  practice  may  take  effect  tJirough  thy  Name  who  art 
for  ever  and  ever. 

Now  as  for  the  time  of  operation,  and  the  manner  thereof.  The  The  manner  of 
Instructions  before  set  down,  are  sufficient  to  direct  the  Exorcist ;  on]""ng. 
only  the  Acter  and  his  Scholar  must  be  mindful  in  the  way,  as  they 
go  towards  the  place  of  Conjuration,  to  reiterate  the  sacred  forms  of 
Consecrations,  Prayers,  and  Invocations,  the  one  bearing  an  Earthen 
\'essel  with  consecrated  fire,  and  the  other  the  Magical  Sword,  the 
Book  and  Garments,  till  approaching  nigh  the  place  where  the  Circle 
is  to  be  drawn,  they  must  then  proceed  to  compose  it  after  the  aforesaid 
manner.     And  at  last  Exorcize  the  Spirits  on  this  following  manner : 

Seeing  God  hath  given  us  the  power  to  bruise  the  Serpents  head.   The  form, 
a}id  command  the  Prince  of  Darktiess,  nmch  more  to  bear  rule  over 
ei'ery  airy   Spirit  :    Therefore   by    his    strong    and   mighty   Name 
.^rfiobaf)  do  I  conjure  you,  (naming  the  Spirits),  and  by  his  secret  com- 
mands delivered  to  Moses  on  the  Mount,  and  by  his  holy  Name 

3Q 


482 


Book  XV. 


The  Discovery 


The  Appariti- 
ons. 


What  these 
Spirits  can  do. 


223. 

An  example  of 
their  power. 


How  to  dismiss 
them. 


Cctragrammaton,rt;;<r/^_>/  allhis  wonderful  Names  and  Attributes,  Saiiai, 
©Hon,  (dnillaf),  atfianatos,  |)ararlf  tos,  &c.  That  ye  do  here  immediately 
appear  before  this  Circle,  in  humane  form,  and  not  terrible  or  of  mo7i- 
strous  shape,  on  pain  of  eternal  misery  that  abides  you,  unless  you 
speedily  fulfil  my  commands,  Uatljar.  ISaltar,  arrljtm,  anafttm,  ^afeun. 
Atncn. 

When  the  Exorcist  hath  finished  this  Conjuration,  he  and  his 
companion  shall  continue  constantly  turning  themselves  to  the  East, 
West,  North  and  South,  saying,  with  their  Caps  in  their  hands, 
<5rrson,  ainffe,  llrpljaton,  Uasaniia'^,  CTabon  ;  and  within  a  little  space 
they  will  behold  various  apparitions  upon  the  ground,  and  in  the  air, 
with  various  habits,  shapes,  and  instruments  ;  after  that,  he  shall 
perceive  a  troop  of  armed  men  with  threatning  carriage  appear  before 
the  Circle,  who  after  they  are  conjured  to  leave  off  their  phantasms, 
will  at  last  present  themselves  before  the  Exorcist  in  humane  form. 

Then  the  Master  must  be  mindful  to  take  the  consecrated  Sword, 
and  the  cup  of  Wine  into  his  hands  ;  the  Wine  he  shall  pour  into  the 
fire,  and  the  Sword  he  shall  brandish  in  his  right  arm,  beipg  girded 
about  with  a  Scarlet  Ribbon  ;  after  this  the  Magician  sliall  say, 
CJafttrf ,  ©rpjna.  S3nf pftc ratotx ;  then  the  Spirits  will  begin  to  bow  unto 
the  Exorcist,  saying.  We  are  ready  to  fulfil  thy  pleasure. 

So  that  when  the  Magician  hath  brought  the  Spirits  to  this  length, 
he  may  ask  what  ever  he  desireth,  and  they  will  answer  him,  provided 
the  questions  belong  to  that  order  whereof  they  are. 

Now  the  properties  wherein  they  excel,  are  these  ;  They  can  give 
the  gift  of  Invisibility,  and  the  fore-knowledge  of  the  change  of 
weather  ;  they  can  teach  the  Exorcist  how  to  excite  Storms  and  Tem- 
pests, and  how  to  calm  them  again  ;  they  can  bring  news  in  an  hours 
space  of  the  success  of  any  Battle,  Seidge,  or  Navy,  how  farr  ofif  soever; 
they  can  also  teach  the  language  of  Birds,  and  how  to  fly  through 
the  air  invisibly./ 

'Twas  through  the  assistance  of  these  airy  Spirits,  that  Chanchian- 
cungi,  the  Tartariajt  Emperour  did  give  the  Chinois  such  a  desperate 
rout  near  the  year  1646.  for  it  is  reported,  that  he  had  constantly  in 
his  presence  two  Magicians,  named  Ran  and  Sionam,  who  perceived 
every  motion  of  the  Chind?,  Army,  and  had  intelligence  by  these 
Spirits  of  the  Emperours  private  Counsels  and  Consultations. 

And  it  is  credibly  reported  by  Magicians,  that  wonderful  things  may 
be  with  facility  effected  through  the  assistance  of  these  aforesaid 
Spirits,  so  that  the  Exorcist  must  be  very  affable  unto  them,  and 
gently  dismiss  them  (when  he  is  satisfied)  in  this  following  manner  ; 

Seeing  ye  have  willingly  answered  all  our  Interrogations  and  de- 
sires, we  give  you  leave  and  licence.  In  the  Name  of  the  Father,  Son, 


of  Witchcraft.  chap.  vii.  48^ 

a}id  Holy-Ghost,  to  depart  unto  your  place,  and  be  ever  ready  to  attend 
our  call ;  Depart,  I  say,  in  peace,  and  peace  be  conjii-ined  betzvixt  us 
ajtd you.     Aniett.  ►{<  ^f*  ►f«. 

After  all  these  Ceremonies  are  finished,  the  Spirits  will  begin  to 
depart,  making  obeysance  as  they  go  ;  and  then  the  Master  must 
demolish  the  Circle,  and  taking  up  all  the  Utensils  repeat  the  Pater 
Noster  as  they  are  going  away  from  the  place  of  Conjuration. 


Chap.  VII. 

How  to  obtain  the  familiarity  of  the  Genius  or  Good  Angel,  a)id 
cause  him  to  appear. 


A 


Ccording    to    the    former    Instructions     in     conjuring    Spirits,    How  to  con- 
we  must  proceed   to  consult   with    the  Familiars   or  Genii;    \niiiariox'Gc- 


first,  after  the  manner  prescribed  by  Magicians,  the  Exorcist 
must  inform  himself  of  the  name  of  his  good  Genius,  which  he  may 
find  in  the  Rules  of  Travius  and  Philermus;  as  also,  what  Character 
and  Pentacle,  or  Lamin,  belongs  to  every  Genius.  After  this  is  done, 
Let  him  compose  an  earnest  Prayer  unto  the  said  Genius,  which  he 
must  repeat  thrice  every  morning  for  seven  dayes  before  the  Invocation. 

The  Magician  must  also  perfectly  be  informed  to  what  Hierarchy 
or  Order  the  Genius  belongs,  and  how  he  is  dignified  in  respect  of 
his  Superiours  and  Inferiours  ;  for  this  form  of  Conjuration  belongs 
not  to  the  Infernal  or  Astral  Kingdom,  but  to  the  Celestial  Hierarchy; 
and  therefore  great  gravity  and  sanctity  is  herein  required,  besides 
the  due  observation  of  all  the  other  injunctions,  until  the  time 
approach  wherein  he  puts  the  Conjuration  in  execution. 

When  the  day  is  come  wherein  the  Magician  would  invocate  his 
proper  Genius,  he  must  enter  into  a  private  closet,  having  a  little 
Table  and  Silk  Carpet,  and  two  Waxen  Candles  lighted  ;  as  also  a 
Chrystal  Stone  shaped  triangularly  about  the  quantity  of  an  Apple, 
which  Stone  must  be  fixed  upon  a  frame  in  the  center  of  the  Table  ; 
And  then  proceeding  with  great  devotion  to  Invocation,  he  must 
thrice  repeat  the  former  Prayer,  concluding  the  same  with  Pater 
Noster,  &'c.  and  a  Missale  de  Spiritti  Sancto. 

Then  he  must  begin  to  Consecrate  the  Candles,  Carpet,  Table  and 
Chrystal ;  sprinkling  the  same  with  his  own  blood,  and  saying,  /  do 
by  the  power  of  the  holy  Names  aglaou,  (Plot,  (iplot,  ^atbatfion.  %xif^\^t^ 
raton,  Ja^,  agtan,  Ja]&,  .?>rf)obaft,  Emmanuel,  arrfton  2lrrftonton,  S'atat, 


nti. 


484 


Book  XV. 


The  Discovery 


The  form  of 
Consecration. 


The  Prayer. 


Signs  of  the 
appearance 


The  Appear- 
ance 


^fltiat,  .?>roba6cf)af),  &c.  sanctifie  and  consecrate  these  holy  titensils  to 
the  pcrfo7-ma7ice  of  this  holy  7uork,  In  the  Name  of  the  Father,  Son, 
and  Holy  Ghost,  Amen. 

Which  done,  the  Exorcist  must  say  this  following  Prayer  with  his  face 
towards  the  East.and  kneeling  with  his  back  to  the  consecrated  Table. 

O  thou  blessed  ^tl^narl  my  Angel  Guardian,  vouchsafe  to  descend 
•with  thy  holy  hiflueiice  and  presence  into  this  spotless  Chrystal,  that 
1 7)iay  behold  thy  glory  and  enjoy  thy  society  O  thou  who  art  higher 
224.  then  the  fourth  Heaven,  aiid  know'st  the  secrets  of\  Crlancl.  Thou  that 
ridcst  upon  the  wings  of  the  wind,  and  art  mighty  atid  potent  in  thy 
celestial  and  super-lunary  motion,  do  thou  descend  and  be  present  I 
pray  thee,  and  desire  thee,  if  ever  I  have  jnei-ited  thy  society,  or  if  my 
actions  and  intetitio7is  be  pure  and  sanctified  before  thee,  bring  thy 
extertial presence  hither,  and  converse  with  thy  submissive  Pupil,  by 
the  tears  of  Saints  afid  Songs  of  Angels,  In  the  Name  of  the  Father, 
Son,  and  Holy  Ghost,  who  are  one  God  for  ever  and  ever. 

This  Prayer  being  first  repeated  towards  the  East,  must  be  after- 
wards said  towards  all  the  four  winds  thrice.  And  next  the  70. 
Psalm  repeated  out  of  a  Bible  that  hath  been  consecrated  in 
like  manner  as  the  rest  of  the  utensils  ;  which  ceremonies  being 
seriously  performed  ;  the  Magician  must  arise  from  his  knees,  and 
sit  before  the  Crystal  bare-headed  with  the  consecrated  Bible  in  his 
hand,  and  the  Waxen  Candles  newly  lighted,  waiting  patiently  and 
internally  for  the  coming  and  appearance  of  the  Genius. 

Now  about  a  quarter  of  an  hour  before  the  Spirit  come.  There 
will  appear  great  variety  of  apparitions  and  sights  within  the  glass  ; 
as  first  a  beaten  road  or  tract,  and  travelers,  men  and  women  march- 
ing silently  along ;  next  there  will  Rivers,  Wells,  Mountains  and  Seas 
appear  :  after  that  a  Shepherd  upon  a  pleasant  hill  feeding  a  goodly 
flock  of  Sheep,  and  the  Sun  shining  brightly  at  his  going  down  ;  and 
lastly,  innumerable  shews  of  Birds  and  Beasts,  Monsters  and  strange 
appearances,  noises,  glances,  and  afifrightments,  which  shews  will  all 
at  last  vanish  at  the  appearance  of  the  Genius. 

And  then  the  Geni7cs  will  present  it  self  amidst  the  Crystal,  in  the  very 
same  apparel  and  similitude  that  the  person  himself  is  in,  giving  in- 
structions unto  the  Exorcist  how  to  lead  his  life  and  rectifie  his  doings. 

But  especially  (which  is  the  proper  work  of  every  Genius)  he 
will  touch  his  heart  and  open  his  senses  and  understanding,  so 
that  by  this  means,  he  may  attain  to  the  knowledge  of  every  Art  and 
Science,  which  before  the  opening  of  his  Intellect  was  lockt  and  kept 
secret  from  him. 

After  which,  the  Genius  will  be  familiar  in  the  Stone  at  the  Prayer 
of  the  Magician. 


of  Witchcraft, 


Chap.  VIII. 


485 


Chap.   VI I  L 


A  form  of  Conjuring-  Hurttrail  the  Familiar,  otherwise  called 


L 


5Brtiran  is  a  Familiar  Domestick  Spirit  of  the  North,  who  is  The  nature  of 
now  become  servant  to  13nl&in,  Lord  and  King  of  the  Northern 
Mountains,  he  calls  himself  the  Astral  Genius  of  Pomonia,  an 
Island  amongst  the  Orcades  beyond  Scotland,  But  he  is  not 
particularly  resident  there  ;  for  in  the  dayes  of  Solomon  and 
David,  he  was  in  ferusalem,  or  Salet/i,  being  then  under  the 
name  of  lorlilalft  ;  after  that  he  came  over  with  Julius  Ccesar,  and 
remained  some  hundred  of  years  in  Cambria,  or  Wales,  instructing 
their  Prophetical  Poets  in  British  Rhimes,  being  then  surnamed 
Urtliin-Wadd  Elgin,  from  thence  he  betook  himself  unto  this 
Island,  Anno  1500.  and  continued  there  for  50  years,  after  which 
he  resigned  his  Dominion  to  Balkin,  and  hath  continued  ever  since 
an  attendant  unto  this  Prince. 

He  is  a  Spirit  of  the  Air  in  the  order  of  (JUIauron,  and  is  said  to  His  office 
procreate  as  mortals  do;  He  is  often  sent  by  his  Master  upon  errands 
to  Lapland,  Finland,  and  Strik-finia  ;  as  also  to  the  most  Northern 
parts  o{  Russia,  bordering  on  the  Northern  frozen  Ocean  :  His  office 
(being  called  by  Magicians)  is  to  demolish  strong  holds  of  Enemies, 
destroying  every  night  what  they  build  the  day  before  ;  to  extinguish 
fires,  and  make  their  Gunshot  that  it  hath  no  power  to  be  enkindled ; 
for  his  nature  is  to  be  at  enmity  with  fire;  and  under  his  Master  with 
many  Legions  he  wageth  continual  warrs  with  the  fiery  Spirits  that 
inhabit  the  Mountain  Hecla  in  Ise-lajtd,  where  they  endeavour  to 
extinguish  these  fiery  flames,  and  the  inhabiting  Spirits  defend  the 
flames  from  his  Master  and  his  Legions./ 

In  this  contest  they  do  often  totally  extirpate  and  destroy  one  225. 
another,  killing  and  crushing  when  they  meet  in  mighty  and  violent  Y^^^hl^^^  °^ 
Troops  in  the  Air  upon  the  Sea  ;  and  at  such  a  time  many  of  the 
fiery  Spirits  are  destroyed,  when  the  Enemy  hath  brought  them  off 
the  Mountain  to  fight  upon  the  water  ;  on  the  contrary,  when  the 
battle  is  on  the  Mountain  it  self,  the  Spirits  of  the  Air  are  often 
worsted,  and  then  great  mournings  and  doleful  noises  are  heard  both 
in  Iseland  and  Russia,  and  Norzuay  for  many  days  after. 

But  to  proceed  to  the  form  of  conjuring  this  aforesaid  Spirit,  the   The  form  of 
Magician  must  draw  a  Circle  in  a  Moonshine  night  in  some  solitary    cerSioiles"'' 
Valley;  the  Circle  must  be  18  foot  over,  and  another  Circle  a  foot 
distance  within  the  same,  being  both  drawn  with  chalk,  and  the 


486 


Book  XV. 


The  Discovery 


Exorcist  being  girded  about  with  two  Snakes  skins  tyed  together, 
and  having  many  Snakes  skins  tyed  to  his  cap,  and  hanging  down 
before  and  behinde,,  must  also  with  Chalk  draw  the  form  of  a  fiery 
Mountain  at  one  side  of  the  Circle  on  this  manner  ; 


The  Consecra- 
tion of  the 
Mountain. 


[»  ?  Kattron] 
[t  Immanuel] 


The  Conjura- 
tion. 


And  round  about  the  Mountain  these  following  names  must  be  wrote, 
(Slatiron,  ®j)oto6,  ISalfetn,  ©potolt,  JBrttin,  ©potofe,  ^toafeiiar,  j^alaft, 
©potofe,  •!"  »^  ^.  After  the  Mountain  is  drawn,  he  must  consecrate 
the  same  in  these  following  words,  ©froii,  Snep'^pratoit,  Uaron  ISara- 
tftroil,  jEat  talfff  tour  "ftrrla,  In  the  Name  of  the  Father,  Son  and  Holy 
Ghost,  Ajnefi.  "i**^*!*.  After  the  Magician  hath  consecrated  the  Moun- 
tain, he  must  write  betwixt  the  circles  these  following  words  ;  JBrti^m 
Hh  iHalcl&ti  ^  ^  lStl)&aI  iXatttron*  ^  agla  ^  Olaura  ^  laaslDcitto  ►f' 
i^fiotoal^  Hh  <Plo1&im  ^  Immaniirlt  ^  Ajften.  A  »^  A  ►!<  A  ^.  Which 
done,  he  must  begin  to  Invocate  the  Spirit  on  this  following  manner. 
O  ye  Powers  of  the  East,  atftanaton ;  of  the  West,  ©rgoil ;  of  the 
South,  ISoralim;  of  the  North,  ©lauron  ;  I  charge  and  coimnatid  you 
by  the  dreadful  Names  here  mentioned,  and  the  Consecration  of  this 
terrible  Moutitain,  to  present  your  selves  one  of  every  sort  before  this 
Circle  by  the  power  ^Jmmatiuel,  and  his  holy  Name.  After  this  hath 
with  fervency  been  thrice  repeated,  the  Exorcist  will  hear  great  noises 
of  Swords  and  fighting,  Horses  neighing,  and  Trumpets  sounding, 


of  Witchcraft. 


Chap.  IX. 


487 


The  Appariti- 
ons. 


and  at  last  there  will  appear  four  little  Dwarfs  or  Pigmies  naked 
before  the  Circle,  their  speech  will  be  antient  Irish  ;  which  afterwards 
being  confined  to  a  Triangle,  they  will  interpret  ;  the  substance 
thereof  will  be  from  whence  they  came  last,  and  what  wonderful 
things  they  can  do  ;  Then  the  Magician  must  ask  them,  if  they  know 
one  iLuritian  a  familiar  ;  they  will  answer/  p^amal^  \\\  trullolft  ISalfeill,  226. 
he  is  Secretary  or  servant  unto  i3al&tn,  and  after  the  Exorcist  hath  ILurtilatt. 
charged  them  to  bring  the  said  iLufitran  unto  him,  they  will  imme- 
diately bring  him  like  a  little  Dwarf  with  a  crooked  nose,  and  present 
him  before  the  Magician  in  the  triangle  ;  then  the  Magician  shall 
bind  and  tye  him  with  the  bond  of  obligation,  and  with  his  own  blood, 
without  any  contract  of  conditions  to  be  performed,  that  he  will 
attend  him  constantly  at  his  thrice  repeating  ILurtilail,  iLuri&ail, 
iLuritian,  And  be  ever  ready  to  go  whether  he  will,  to  the  Turks,  or  to 
the  uttermost  parts  of  the  Earth,  which  he  can  do  in  an  hour,  and 
destroy  all  their  Magazines. 

After  the  Magician  hath  so  bound  him,  he  shall  receive  from  the    The  Compact 
Spirit  a  scrole  written  in  this  manner  ; 

which  is  the  Indenture  to  serve  him  for  a  year  and  a  day  ;  and  then 
the  Magician  shall  dismiss  him  for  that  time  in  the  form  of  dismis- 
sion. 


Chap.   IX. 


How  to  Conjure  the  Spirit  ISalfetn  the  Master  ^T/ILurilran. 

AS  in  the  former  Chapter,  the  Exorcist  is  instructed  to  draw 
the  form  of  the  Mountain  Hecla  within  the  circle,  so  in  this 
form  of  Conjuration  he  must  do  the  same,  adding  these 
names  to  be  written  round  the  Mountain  Mathiel  \  Ka^uiliel,  The  names  of 
SrraplDifl  .ii?i.'ttifl.  tvayrl,  .^frartcl.  These  are  the  names  of  Olympick  ^Lgds!'''' 
Angels,  governing  the  North,  and  ruling  over  every  airy  Spirit  that 
belongs  unto  the  Northern  Climate  ;  so  that  the  authority  of  these 
names  must  be  used  in  the  calling  up  of  this  Spirit,  because  he  is  a 
great  Lord,  and  very  lofty,  neither  will  he  appear  without  strong  and 
powerful  Invocations. 

Therefore  the  Magician  must  make  upon  Virgin  Parchment  the  two 
Seals  of  the  Earth,  and  provide  unto  himself  a  Girdle  made  of  a 


^88  EooK  XV.  The  Discovery 

Bears  skin  with  a  rough  side  next  his  body,  and  these  names  wrote 
round  about  in  the  outerside,  ►$<  aipfta  ►{<  doroiifon,  gal^,  Canial^, 
atioiiai)  4*  Sonras  *^  DamacI  »^  iaiigrli  fortrs  >t<  pur  pur  >^  <ffUtra, 
♦Plo^im  ►!<  ©mega  ^  per  flammam  igiits  ^  per  bitam  CToroiifoii  ^  Amen. 
►p.  Also  he  must  provide  a  black  Priestly  Robe  to  reach  to  his 
ankles,  and  a  new  Sword  with  agla  on  the  one  side,  and  ©tl  upon  the 
other  ;  having  likewise  been  very  continent  and  chast  for  three  days 
before  the  execution  of  his  design  :  and  when  the  appointed  night 
approacheth,  he  must  take  with  him  an  earthen  pan  with  fire 
therein,  and  a  little  Viol  with  some  of  his  own  blood,  as  also  some  of 
the  Gum  or  Rozin  that  comes  from  the  Firr-tree. 

And  coming  to  the  appointed  place  in  some  solitary  Valley,  the 
circle  must  be  drawn  with  chalk,  as  the  former,  one  circle  within 
another,  and  these  powerful  names  in  the  circumference,  ©tl^eos  on 
^Panti^on  ^  1iJresrf)it,  lt?ast)ainaim,  <!13aaf)aretf  fflSilafiagaft  4*  ^o'&u  ^  ''a 
Ijofiu  ^  ►!<  ►!<  ►!«  -^  inagnus  cs  tu  ten  iPIoljun  qui  super  alas  bentoruin 
equitarts  ^. 

This  Circumscription  is  accounted  amongst  Magicians  of  all  the 
most  powerful  and  prevalent. 

After  this  the  Circle,  Mountain,  Fire,  Turpentine,  Girdle,  Garments, 
Sword  and  Blood  must  be  consecrated  according  to  the  foregoing 
forms  of  Consecration,  adding  also  this  to  the  end  of  the  consecra- 
tion. 

Mighty  art  thou  O  ationatj,  (!?Iof)jm,  |?)a.  $.>a,  ate,  aie.  [Setmoj),  who 
hast  created  the  light  of  the  day,  and  the  darkness  of  the  flight,  unto 
whom  every  ktiee  bows  in  Heaven  and  on  Earth,  who  hast  created  the 
iHoIjU  ajid  the  loO^W,  that  is  stupor  or  numbness  in  a  thing  to  be 
227.  admired,  and  mighty  are  thy  magtiifcient  Anjgels  l^amael  and  (HSuael, 
whose  influence  can  make  the  winds  to  bow,  aJid  every  airy  Spirit 
stoop  ;  Let  thy  right  hand  sanctifie  these  consecrated  utensils,  exter- 
minating every  noxious  thing  fro7n  their  bodies,  and  the  circujn- 
ference  of  this  Circle.  Amen.  Ctalerna,  ^ftalom,  Sftalom,  Slgla  on 
^assur,  Cafrac,  ^ngeli  fortes.  In  Nomine  Patris,  Filii,  &^  Spiritus 
Sancti.  Afneji,  Amen,  Amen.  After  that,  he  shall  sweep  the  circle 
gently  with  a  Foxes  tayl,  and  sprinkle  the  same  round  with  his  blood, 
dipping  also  the  Sword,  or  anointing  it  with  the  same,  and  brandish- 
ing the  same  in  his  right  hand,  he  shall  begin  to  conjure  the  Spirit  on 
this  following  manner : 

/  Exorcize  atid  Conjtire  thee  thoti  great  and  powerful  Ualfein,  Lord 

c'/ tiSIauron,  Lordof'iLwxi'biXXi.  and  of  ff teen  hundred  Legions,  Lord  of 

the  Northern  Mountains,  and  of  every  Beast  that  diuells  thereoti  by 

[*  Athanatos]        the  holy  and  wonderful  Names  of  the  Alniighty  Jlef)obaf),  sailjanato*  ^ 

^tonoB  ►t"  ?3ominus  sempiternus  ^  aietlieios  *^  ^lairai)  ^  Uefjobaf), 


of  Witchcraft.  chap.  ix.  489 

ISrtrrsI),  «ffl  gator  ^  i3fus  fortissimuB  ^  Unapftnaton,  amorulf, 
amrron  '^  ^  >^  Pantfion  ^  Cmton  ^f  iMurttiou  *^  Jaf),  Jef)obaf), 
iPIofjim  prntnssffon  ^  ►!*  triiius  ft  iimis  >t<  ►P  ►t<  7^  /  Exorcize  and 
Conjure,  I  Invocate  and  Command  thee  tJiott  aforesaid  Spirit,  by  the 
powers  of  Angels  and  Archangels,  Cherubim  and  Seraphim,  by  the 
mighty  Prince  (JToronjon,  by  the  blood  of  P^htX,  by  the  righteotisness  of 
Seth,  and  the  Prayers  ofHoah,  by  the  voyces  of  Thunder  and  dreadful 
day  of  Judgment ;  by  all  these  powerful  and  royal  words  abovesaid, 
that  without  delay  or  malitious  ititent,  thou  do  come  before  me  here  at 
the  circumference  of  this  cotisecrated  Circle,  to  a7tswcr  my  proposals 
and  desires  without  any  mangier  of  terrible  form  either  of  thy  self,  or 
attendants  ;  but  only  obediently ,  fairly ,  and  zvith  good  intent,  to  present 
thy  self  before  me,  this  Circle  being  my  defence,  through  his  power  who 
is  Almighty,  and  hath  sanctified  the  same,  /«  the  Name  of  the  Father, 
Son,  and  Holy  Ghost.  Amen. 

After  the  Magician  hath  thrice  repeated  this  Conjuration,  Let  him 
immediately  set  the  fire  before  him,  and  put  the  Rozin  thereon  to 
fumigate  at  the  appearance  of  the  conjured  Spirits,  and  at  the  instant 
of  their  appearance  he  shall  hold  the  Censer  of  fire  in  his  left  hand, 
and  the  Sword  in  his  right,  still  turning  round  as  the  Spirits  do. 

For  in  a  little  space  after  the  Invocation  is  repeated,  he  shall  hear 
the  noise  of  Thunders,  and  perceive  before  him  in  the  Valley  a  mighty 
storm  of  Lightning  and  Rain  ;  after  a  while  the  same  will  cease,  and 
an  innumerable  company  of  Dwarfs  or  Pigmies  will  appear  mounted 
upon  Chamelions  to  march  towards  the  Circle  surrounding  the  same. 

Next  comes  iSal&in  with  his  Attendants  ;  he  will  appear  like  the 
god  Bacchus  upon  a  little  Goat,  and  the  rest  that  follow  will  march 
after  him  afoot. 

Assoon  as  they  come  near  the  Circle,  they  will  breath  out  of  their 
mouths  a  mist,  or  fog,  which  will  even  obscure  the  light  of  the  Moon, 
and  darken  the  Magician,  that  he  cannot  behold  them  nor  himself; 
yet  let  him  not  be  discomfited,  or  afraid,  for  that  fog  will  be  quickly 
over  ;  and  the  Spirits  will  run  round  the  Circle  after  Ualljiu  their 
Lord,  who  rides  upon  a  Goat  ;  they  will  continue  to  surround  the 
Circle,  till  the  Magician  begin  the  form  of  obligation  or  binding  their 
Leader  or  King  in  this  form,  with  the  Sword  in  his  right  hand,  the 
Fire  and  Rozin  burning  before  him. 

/  conjure  and  bind  thee  Balfetn,  who  art  appeared  before  me,  by  the 
Father,  by  the  Son,  and  by  the  Holy  Ghost,  by  all  the  holy  Co/isecra- 
tions  I  haife  made,  by  the  powerful  Names  of  Heaven,  and  of  Earth, 
arid  of  Hell,  that  I  have  used  and  tittered  in  calling  upon  thee,  by  the 
Seals  which  thou  here  beholdest,and  the  Sword  which  I  present'*'  ujito  [*sho\v,  not 
tJiee,  by  this  sanctified  Girdle,  and  all  the  sanctified  and  potent  things   ^'^^^ 

3  K 


490  Book  XV.  The  Discovei'y 

aforesaid,  That  here  thou  remain  peaceably,  and  of  iJiy  present  shape 
b  efore  the  NortJicrn  quarter  of  this  Circle,  ivithont  injury  to  7ne  in 
body,  soul,  or  fortune  ;  but  07i  the  contrary,  to  aiiswer  faithfully  ujtto 
my  demands,  and  not  hence  to  remove,  till  I  have  licenced  thee  to 
depart,  In  the  Name  of  the  Father,  Son,  and  holy  Spirit.  Amen.\ 
228.  When  he  is  thus  obliged,  he  will  alight  from  his  Goat,  and  cause 
his  Attendants  to  remove  further  into  the  Valley,  then  will  he  stand 
peaceably  before  the  Circle  to  answer  the  Magician. 

After  this  the  Magician  shall  begin  to  demand  into  his  own  posses- 
sion a  Familiar  to  build  or  pull  down  any  Castle  or  strong  hold  in  a 
night  ;  and  that  this  Familiar  bring  with  him  the  Girdle  of  Conquest, 
or  Victory,  that  the  Magician  being  girded  with  the  same  may  over- 
come all  enemies  whatsoever. 

And  further,  the  Spirit  is  able  to  inform  him  of  all  questions 
concerning  Thunder  and  Lightning,  the  Motions  of  the  Heavens,  the 
Comets  and  Apparitions  in  the  air.  Pestilence  and  Famine,  noxious 
and  malevolent  blasts,  as  also  of  the  Inhabitants  of  the  Northern  Pole, 
and  the  wonders  undiscovered  throughout  the  world. 

Likewise  if  the  Exorcist  inquire  concerning  the  habitations  of  starry 
Spirits,  he  will  readily  answer  him,  describing  their  orders,  food,  life, 
and  pasttime  truly  and  exactly. 

After  the  Magician  hath  satisfied  himself  with  inquiries,  and  curious 
questions  unto  the  Spirit,  there  will  come  fi'om  amongst  the  company  a 
little  Spirit  of  a  span  long,  like  a  little  Ethiop,  which  the  great  King 
iijalfeill  will  deliver  unto  the  Exorcist  to  continue  as  a  Familiar  with 
him  as  long  as  his  life  shall  last.  This  familiar  the  possessor  may 
[*  as]  name  at*  it  pleaseth  him. 

The  three  last,  who  had  this  Spirit  into  possession,  were  three 
Northern  Magicians,  the  first  Hondicros  a  N'orwegiafi,  who  called  it 
^fjilfliav,  and  commanded  it  at  his  pleasure  with  a  little  Bell. 

After  him  Benno  his  eldest  Son  injoy'd  the  same  under  the  same 
name. 

And  Swarkzar  a  Polonian  Priest  was  the  last  who  enjoy'd  it  under 
the  Name  of  illluiicula  ;  all  which  names  were  imposed  upon  it, 
according  to  the  pleasure  of  the  Masters  ;  and  therefore  the  naming 
of  this  familiar  is  left  to  the  discretion  of  the  Exorcist. 

Now  when  the  Master  hath  taken  this  familiar  into  his  custody  and 
service,  the  Spirit  iSalfeitt  will  desire  to  depart,  being  wearied  if  the 
action  continue  longer  then  an  hour.  Therefore  the  Magician  must 
be  careful  to  dismiss  him  in  this  following  form  : 

Because  thou  hast  diligently  answered  my  demands,  and  been  ready 
to  come  at  my  first  call,  I  do  here  licefice  thee  to  depart  ttnto  thy  proper 
place,  tvithout  i?ijury  or  danger  to  ?nan  or  Beast ;  depart,  I  say,  and 


of  Witchcraft.  chap.  ix.  49 1 

be  ever  ready  at  my  call,  being  duly  exorcised  and  co7ijiired  by  sacred 
Rites  of  Magick  ;  /  charge  thee  to  withdraw  with  quiet  atid  peace  ; 
and  peace  be  co/itlnued  betwixt  me  and  thee,  In  the  Name  of  the  Father, 
Son,  and  Holy  Ghost.   Amen. 

Then  the  Spirits  company  will  begin  to  march  about  their  Prince, 
and  in  a  formal  Troop  will  march  along  the  Valley,  whilest  the  Magi- 
cian repeateth  Pater  N^oster,&^c.  until  the  Spirits  be  quite  out  of  sight 
and  vanished. 

This  is  a  compleat  form  of  conjuring  the  aforesaid  Spirit,  according 
to  the  Rules  of  Vaganosttis  the  Norwegian. 


492 


A  Discourse  concerning 


[Appendix  II.] 

[This  second  Book  of  "  A  Discourse  concerning  Devils  and  Spirits",  like  the  Chapters  in 
Appendix  I,  were  added  to  the  third  edition,  1665,  by  some  one  unknown.] 

vr^  *0  *0  ^<^  ^<^  ^^  *^  *0  *'^V  ^^  ^^  *^^  *0  ^\  *^  *^  ^^  v^  v^  v^  »o  *0  *<^  ''^  v^  v^  v^ 


39. 


BOOK  II. 


Chap.  \ 


The  reason  of 
this  Addition. 


The  nature  of 
Spirits. 


Of  Spirits  in  General ;  IVJiat  they  are  and  how  to  be  consi- 
dered:  Also  how  farr  the  Power  of  Magitians  aiid  Witches 
is  able  to  operate  in  Diabolical  Magick. 

JEcause  the  Author  in  his  foregoing  Treatise,  upon  the 
Nature  of  Spirits  afid  Devils,  hath  only  touched  the  sub- 
ject thereof  superficially,  omitting  the  more  material  part ; 
and  with  a  brief  and  cursory  Tractat,  hath  concluded  to 
speak  the  least  of  this  subject  which  indeed  requires  most  amply  to 
be  illustrated  ;  therefore  I  thought  fit  to  adjoyn  this  subsequent 
discourse ;  as  succedaneous  to  the  fore-going,  and  conducing  to  the 
compleating  of  the  whole  work. 

2.  The  Nature  of  Spirits  is  variously  to  be  considered,  according 
to  the  source  to  which  each  Caterva  doth  belong  :  for  as  some  are 
altogether  of  a  divine  and  celestial  nature  ;  not  subject  to  the  abom- 
inable Inchantments  and  Conjurations  of  vitious  mankind  ;  so  others 
are  the  grand  Instigators,  stirring  up  mans  heart  to  attempt  the 
enquiry  after  the  darkest,  and  most  mysterious  part  of  Magick,  or 
Witchcraft  :  neither  is  this  their  suggestion  without  its  secret  end  : 
that  is,  that  by  the  private  insinuation,  and  as  it  were  incorporating 
themselves  into  the  affection,  or  desire  of  the  Witch,  or  Magician  ; 
they  may  totally  convert  him  into  their  own  nature  :  reducing  him  at 
last  by  constant  practice,  to  such  obdurateness  and  hardness  of  heart, 
that  he  becometh  one  with  them,  and  delighted  with  their  association, 
being  altogether  dead  to  any  motions  in  himself  that  may  be  called 
good. 

3.  And  if  we  may  credit  example,  which  is  the  surest  proof;  the 


Devils  and  Sph'its. 


Chap.  I. 


493 


very  imaginations,  and  affection  of  a  Magician,  doth  create  an  evil   The  original 

Essence  or  Devil;  which  was  not  before  in  being:  for,  as  the  Astral   "^  ^^'' '^^^^n'^". 

Spirits  are  believed  by  many  to  Germinate  and  procreate  one  another 

so  likewise  are  the  infernal  Spirits  capable  of  multiplication  in  their 

power  and  essence,  according  to  their  Orders,  Ranks  and  Thrones  ; 

by  means  of  the  strong  imagination  in  a  Witch,  or  malevolous  person, 

earnestly  desiring  their  assistance. 

4.  Not  that  the  Spirits  or  Devils  so  begotten  do  any  whit  add  or    Their  Germi- 
contribute  to  the  number  in  general  ;    for  as  they  are  capable  of  "'i''""- 
increasing  into  distinct  and  separated  substances,  so  are  they  likewise 

again  contracted,  and  as  it  were  annihilated  ;  when  the  force  of  that 
Imagination  is  gone,  which  was  the  cause  of  their  production  :  The 
nature  of  a  spirit,  whither  heavenly  or  heUish,  being  to  dilate,  or  con- 
tract themselves  into  as  narrow  compass,  as  they  please  ;  so  that  in 
a  moment  they  can  be  as  big  in  circumference  as  an  hundred  worlds, 
and  on  a  sodain  reduce  themselves  to  the  compass  of  an  atome. 

5.  Neither  are  they  somuch  limited  as  Tradition  would  have  them  ;    Their  Habita- 
for  they  are  not  at  all  shut  up  in  any  separated  place  :  but  can  remove    ''°"' 
millions  of  miles  in  the  twinkling  of  an  eye,  yet  are  they  still  where 

they  were  at  first  :  for,  out  of  their  own  element,  or  quality,  they  can 
never  come  :  go  whither  they  will,  they  are  in  darkness  :  and  the 
cause  is  within  them,  not  without  them  :  as  one  whose  mind  is 
troubled  here  in  England,  can  remove/  his  Carcase  from  the  place  40. 
where  it  was  before  ;  but  should  he  go  to  the  utmost  bounds  of  the 
Earth,  he  cannot  leave  his  perplexed  and  tormented  minde  behind 
him. 

6.  As  for  the  shapes  and  various  likenesses  of  Devils,  It  is  gener-    Their  shapes, 
ally  believed,  that  according  to  their  various  capacities  in  wickedness, 

so  their  shapes  are  answerable  after  a  Magical  manner.-  resembling 
spiritually  some  horrid  and  ugly  monsters,  as  their  conspiracies 
against  the  power  of  God,  were  high  and  monstrous,  when  they  fell 
from  Heaven  :  for  the  condition  of  some  of  them  is  nothing  but 
continual  horrour  and  despair  ;  others  triumph  in  firie  might  and 
pomp,  attempting  to  pluck  God  from  out  of  his  Throne  ;  but  the 
quality  of  Heaven  is  shut  from  them,  that  they  can  never  find  it, 
which  doth  greatly  add  to  their  torment  and  misery. 

7.  But  that  they  are  materially  vexed  and  scorched  in  flames  of  xueir  place  of 
fire,  is  inferiour  to  any  to  give  credit  to,  who  is  throughly  verst  in  p'easure  or  tor- 
their  nature  and  existence  :  for  their  substance  is  spiritual;  yea  their 

power  is  greater,  then  to  be  detain'd  or  tormented  with  any  thing 
without  them  :  doubtless  their  misery  is  sufficiently  great,  but  not 
through  outward  flames  ;  for  their  Bodies  are  able  to  pierce  through 
Wood  and  Iron,  Stone,  and  all  Terrestrial  things  :  Neither  is  all  the 


494  ^°°''  "•  -^  Discourse  concerning 

fire,  or  fewel  of  this  World  able  to  torment  them  ;  for  in  a  moment 
they  can  pierce  it  through  and  through.  But  the  infinite  source  of 
their  misery  is  i.i  themselves,  and  is  continually  before  them,  so  that 
they  can  never  enjoy  any  rest,  being  absent  from  the  presence  of 
God  .•  which  torment  is  greater  to  them,  then  all  the  tortures  of  this 
world  combin'd  together. 
The  cause  of  g.  The  wicked  souls  that  are  departed  this  life,  are  also  capable  of 

their  torment.  .  .  ,  .  ,         „       .  .  .  ..^       ,  , 

appearmg  agam,  and  answermg  the  Conjurations  of  Witches,  and 
Magicians,  for  a  time :  according  to  Nagar  the  Indian,  and  the 
Pythagoreatis.  And  it  cannot  be  easily  conceived,  that  their  torment 
is  much  different  from  the  rest  of  the  Devils  :  for  the  Scripture  saith: 
every  one  is  rewarded  according  to  their  works.  And,  that  which  a 
mafi  sows,  that  he  shall  reap.  Now  as  the  damned  Spirits,  when 
they  lived  on  earth,  did  heap  up  vanity,  and  load  their  souls  with 
iniquity,  as  a  treasure  to  carry  with  them  into  that  Kingdom,  which 
sin  doth  naturally  lead  into  .•  so  when  they  are  there,  the  same 
abominations  which  here  they  committed,  do  they  ruminate  and  feed 
upon  ;  and  the  greater  they  have  been,  the  greater  is  the  torment, 
that  ariseth  before  them  every  moment. 
How  Magici-  Q.  And  although  these  Infernal  Spirits,  are  open  Enemies  to  the 

them  ^^'  ^^"^  '^'^I'y  nieans  which  God  hath  appointed  for  mans  salvation  ;  yet  such 
is  the  degenerate  and  corrupted  mind  of  mankind,  that  there  is  in 
the  same  an  itching  after  them  for  converse  and  familiarity,  to  pro- 
cure their  assistance,  in  any  thing  that  their  vain  imagination  sug- 
gesteth  them  with  :  to  effect  which,  they  inform  themselves  in  every 
Tradition  of  Conjuration  and  Exorcism  ;  as  also  in  the  names, 
natures  and  powers  of  Devils  in  general,  and  are  ever  restless,  till 
their  souls  be  totally  devoted  to  that  accursed  and  detestable  nature, 
which  is  at  enmity  with  God  and  goodness. 
The  Orders  of  lo.  Now  to  proceed  in   the  description  of  these   Infernal   Spirits 

in^gs.^"  ^    ^  and  separated  Dcemons,  or  Astral  Beings,  as  also  of  those   in  the 

Angelical  Kingdom  ;  they  that  pertain  to  the  Kingdom  of  Heaven, 
are  either  Angels  which  are  divided  into  their  degrees  and  orders  ; 
or  else  the  righteous  souls  departed,  who  are  entred  into  rest  :  And 
it  cannot  be,  but  that  the  life  of  Angels  and  Souls  departed,  is  the 
same  in  Heaven,  as  also  the  food  that  nourisheth  them,  and  the  fruits 
that  spring  before  them  .•  Nor  is  it  possible  for  any,  how  expert  so 
ever  in  Magical  Arts,  to  compel  either  of  them,  of  what  degree  so- 
ever they  be,  to  present  themselves,  or  appear  before  them  :  Although 
many  have  written  large  Discourses  and  Forms  of  Convocation,  to 
compel  the  Angels  unto  communication  with  them  by  Magical  Rites 
and  Ceremonies. 
Thaithcyaie  ]i.  It  may  indeed  be  believed,  that  seeing  there  are  infinite  num- 


Devils  and  Spirits.  chap.  ii.  495 

bei's  of  Angels,  they  are  also  imployed  for  the  glory  of  God,  and    not  subject  to 
protection  of  man/kind,  (but  not  subject  to  Conjurations  :)  And  that   ^"j^J"""^  '°"^" 
they  accompany  many  righteous  men  Invisibly,  and  protect  Cities 
and  Countries  from  Plagues,  War,  and  infestings  of  wicked  Spirits, 
against  which  Principalities  and  Powers  of  Darkness,  it  is  their  place 
to  contend  and  war,  to  the  confusion  of  the  Kingdom  of  Darkness. 

12.  But  such  Spirits  as  belong  to  this  outward  World,  and  are  of  What  Spirits 
the  Elemental  quality,  subject  to  a  beginning  and  ending,  and  to  j^red^*^ '^°"" 
degrees  of  continuance  ;   These  may  be  solicited  by  Conjurations, 

and  can  also  inform  Magicians  in  all  the  secrets  of  Nature  ;  yet  so 
darkly,  (because  they  want  the  outward  organ) ;  that  it  is  hardly 
possible  for  any  that  hath  fellowship  with  them,  to  learn  any  manual 
operation  perfectly  and  distinctly  from  them. 

13.  Many  have  insisted  upon  the  Natures  of  these  Astral  Spirits  :  Thenatureof 
some  alledging.  That  they  are  part  of  the  fain  Angels,  and  conse-  1.;,^  ^"^^  '"" 
quently  subject  to  the  torments  of  Hell  at  the  last  Judgment :  Others, 

That  they  are  the  departed  souls  of  men  and  women,  confned  to  these 
outward  Elements  until  the  Constmimation :  Lastly,  others.  As  Del 
rio,  Nagar  the  Indian  Magician,  and  the  Platonists  affirm,  That  their 
nature  is  middle  between  Heaven  and  Hell ;  and  that  they  reign  in 
a  third  Kingdom  from  both,  having  no  other  jiidgment  or  doom  to 
expect  for  ever. 

14.  But  to  speak  more  nearly  unto  their  natures,  they  are  of  the    Their  degrees. 
source  of  the  Stars,  and  have  their  degrees  of  continuance,  where  of*   t*  whereof] 
some  live  hundreds,  some  thousands  of  years  :  Their  food  is  the  Gas 

of  the  Water,  and  the  Bias  of  the  Air  .•  And  in  their  Aspects,  or 
countenances,  they  differ  as  to  vigour  and  cheerfulness  :  They  occupy 
various  places  of  this  world  ;  as  Woods,  Mountains,  Waters,  Air,  fiery 
Flames,  Clouds,  Starrs,  Mines,  and  hid  Treasures  :  as  also  antient 
Buildings,  and  places  of  the  slain.  Some  again  are  familiar  in  Houses, 
and  do  frequently  converse  with,  and  appear  unto  mortals. 

15.  They  are  capable  of  hunger,  grief,  passion,  and  vexation:  they    Their  actions 
have  not  any  thing  in  them  that  should  bring  them  unto  God  .•  being 

meerly  composed  of  the  most  spiritual  part  of  the  Elemeutst:  And  [t  n  mw-scrf] 
when  they  are  worn  out,  they  return  into  their  proper  essence  or 
primary  quality  again  ;  as  Ice  when  it  is  resolved  into  Water  :  They 
meet  in  mighty  Troops,  and  wage  warr  one  with  another  :  They  do 
also  procreate  one  another;  and  have  power  sometimes  to  make  great 
commotions  in  the  Air,  and  in  the  Clowds,  and  also  to  cloath  them- 
selves with  visible  bodies,  out  of  the  four  Elements,  appearing  in 
Companies  upon  Hills  and  Mountains,  and  do  often  deceive  and 
delude  the  observers  of  Apparitions,  who  take  such  for  portents  of 
great  alterations,  which  are  nothing  but  the  sports  and  pastime  of 


496  GooK  II.  A  Discourse  concerning 

these  frolick  Spirits  :  as  Armies  in  the  Air,  Troops  marching  on  the 
Land,  noises  and  slaughter,  Tempest  and  Lightning,  ^c. 
The  distinct  ,5    These  Astral  Spirits  are  variously  to  be  considered;  some  are 

orders  of  star-  '^  ■' 

ry  Spirits.  beings  Separate  and  absolute,  that  are  not  constitute  to  any  work  or 

service  :  Others  are  subservient  to  the  Angels  that  have  dominion 
over  the  Influences  of  the  Stars  :  Others  are  the  Astral  Spirits  of 
men  departed,  which  (if  the  party  deceased  was  disturbed  and 
troubled  at  his  decease,)  do  for  many  years,  continue  in  the  source  of 
this  world  ;  amongst  these  airy  Spirits,  to  the  great  disquietness  of 
the  soul  of  the  person,  to  whom  they  belong  :  Besides  the  causes  are 
various  that  such  Spirits  rest  not  ;  i.  When  by  Witchcraft  they  are 
inchanted,  and  bound  to  wander  so  many  years ;  as  thrice  or  fourtimes 
seven,  before  they  can  be  resolved  into  nothing.  2.  When  the  person 
hath  been  murthered  ;  so  that  the  Spirit  can  never  be  at  rest,  till  the 
crime  be  discovered.  3.  When  desires  and  lusts,  after  Wife,  or 
Children,  House,  Lands,  or  Money,  is  very  strong  at  their  departure; 
it  is  a  certain  truth,  that  this  same  spirit  belonging  to  the  Starrs  will 
be  hanckering  after  these  things,  and  drawn  back  by  the  strong 
desires  and  fixation  of  the  Imagination,  which  is  left  behind  it  :  Nor 
can  it  ever  be  at  rest,  till  the  thing  be  accomplished,  for  which  it  is 
disturbed.  4.  When  Treasure  hath  been  hid,  or  any  secret  thing 
42.  hath  been  commit/ted  by  the  party  ;  there  is  a  magical  cause  of 
something  attracting  the  starry  spirit  back  again,  to  the  manifestation 
of  that  thing.  Upon  all  which,  the  following  Chapters  do  insist  more 
largely  and  particularly. 


Chap.   II. 

Of  the  Good  and  Evil  Dcemons  or  Genii  :  Whither  they  are  ; 
what  they  are,  and  how  they  are  ma7iifested ;  also  of  their 
names,  poivers,  faculties,  offices  ;  how  they  are  to  be  considered. 

I.       A    Ccording    to    the    disposition     of    the    mind,    or    soul,   there 
The  office  of  ^^\^  is    a    good    or    evil    Dcvnion    that     accompanies     the    party 

oZ'iii!'^  °^  visibly,    or    invisibly ;    and    these    are    of   such    rancks    and 

orders,  and  names,  as  the  capacity  of  the  persons  soul  is,  to  whom 
they  belong  :  Their  Office  is  said  to  be,  fore-warning  the  person 
of  eminent  danger,  sometimes  by  inward  instinct,  sometimes  by 
dreams  in  the  night,  and  sometimes  by  appearing  outwardly.  The 
Do'inon  or   Genius  changeth  its  nature  and  power,   as  the  person 


Devils  and  Spirits. 


Chap.  II. 


497 


The  second 
way. 


changeth  his:  and  if  from  good,  the  party  degenerate  to  iniquity;  then 
by  degrees  the  good  Angel  leaves  him,  and  an  evil  Dcetnon  doth 
naturally  succeed  :  for  each  thing  draws  after  that  which  is  like 
it  self. 

2.  Magicians  mention  three  several  wayes  of  enjoying  the  society   Three  ways  of 

.,„  ^       •  ^i-ii  1  ■•  ,  enjoying  their 

of  the  Bonus  Gamis  ;  first  by  intellectual  association,  when  secret  society. 
and  mental  instigations  do  arise  in  their  hearts,  to  do  this  or  that,  and  ^^'^  hrst  way. 
to  forbear  the  other  :  as  in  the  Manuscript  of  Nagar  the  Indian,  his 
own  testimony  of  himself  is  to  tliis  effect  :  My  blessed  Guardiufi 
JBamtlfear,  hatJi  now  so  sweetly  coniinunicated  himself  unto  ine  ;  That 
by  all  the  manifestations,  whereby  a  holy  Daemon  can  attend  and  con- 
verse with  mankind,  he  appeareth  unto  me :  first  in  the  intellectual 
way,  he  is  ever  present,  and  every  moment  prompts  me,  what  to  act, 
what  to  forbear  from  actinj(  :  Ah  had  he  not  rushed  u-p  througJi  the 
powers  of  my  soul,  atid  suddetily  warned  me  in  my  Travel  to  Quiansi 
in  China,  through  the  airy  Region,  to  turn  nimbly  to  the  right  hand, 
at  an  instant,  a  mighty  Troop  of  Devils,  whose  Leader  was  (Sracttiorlt, 
coming  tlirotigli  that  tract  of  air,  had  crusht  me  into  a  thotcsand 
peices  :  This  is  the  first  degree  of  its  appearing. 

3.  Then  he  proceedeth  in  the  language  of  Sina,  describing  the 
second  way  of  its  manifestation:  And  when  the  deepest  sleep  hath  over- 
-poured  me,  I  atn  7iever  without  him  ;  sometimes  my  IBamilfear  stands 
before  me  like  a  glorious  Virgin^  administring  to  me  a  Cup  of  the 
drink  of  the  Gods,  which  my  Intellectual  man  exhausteth :  sometimes 
he  brings  ccslestial  Compaiiies,  and  danceth  round  about  me ;  and 
ulien  after  the  weariness  of  the  Settses,  through  contemplation  I  fell 
into  gentle  sleep  on  the  holy  Mountain  of  Convocation,  which  is  called 
Adan,  he  shewed  me  the  motion  of  the  Heave?is,  the  nature  of  all  things, 
and  the  power  of  every  evil  Dccmon. 

4.  Thirdly,  he  continueth  to  describe  the  External  appearance  of  The  third  way 
the  Genius,  to  this  effect :    Samilfeai"  appears  before  me  at  my  desire  ;    pearance. 
for  vty  desires  are  as  his  desires  :   IVlien  I  slept  a  long  space  in  my 

private  dwelling,  he  appeared  outwardly,  and  watering  me  with  the 
dew  0/  the  fourth  Heaven,  I  awakned,  whoi  he  had  tlirise  jc?/^  j^ailfein 
i^agar  ;  so  the  time  beitig  come,  we  motcnted  through  the  Air,  unto  the 
holy  Mountain  of  Convocation. 

5.  In  this  Example  the  three  degrees  of  the  Apparition  of  the  Bonus   Their  number. 
Genius,  or  Good  DcB)no7i  are  excellently  deciphered,  which  is  also  the 

same  in  the  appearance  of  the  bad  Genius:  and  according  to  the 
deepest  Magicians,  there  be  seven  good  Angels,  who  do  most  frequently 
become  particular  Guardians,  of  all  others,  each  to  their  respective 
capacities  ;  and  also  seven  evil  Dcemons,  that  are  most  frequent  in 
association  with  depraved  persons,  as  Guardians  to  them./ 

5-^ 


498 


Book.  II. 


The  seven       43. 
good  Angels. 


[*his  is  hxn 


A  Discourse  concerning 


6.  These  are  the  stvtn  good  Angels,  or  Dcevions. 
Jutanlaiiarc  a  mighty  Prince  in  the  Dominion  of  Thrones,  he  cometh 
unto  such  as  follow  national  affairs,  and  are  carryed  forth  unto  warr 
and  conquest ;  he  beareth  alvvayes  a  flaming  Sword,  and  is  girded 
about,  having  a  helmet  upon  his  head,  and  appearing  still  before  the 
party  in  the  Air  :  he  must  be  sollicited  and  invocated  with  Chastity, 
Vows,  Fumes,  and  Prayers  :  and  this  is  his*  Character  to  be  worn  as 
a  Lamin. 


l^&^-M'^a^  one  of  the  Powers,  accompanying  such  as  are  Virgins, 
and  devoted  to  Religion,  and  a  Hermits  life  :  he  teacheth  all  the 
names  and  powers  of  Angels,  and  gives  holy  Charms  against  the 
assaults  of  Evil  Dcefiio/is  :  he  must  be  addrest  unto  by  Prayer, 
resignation,  and  fasting,  with  a  celestial  Song  out  of  the  Canto's  of 
Nagar  :  this  is  his  Character. 


j^al'Sal)  appearing  to  those  that  are  devoted  to  the  knowledge  of 
Magick  ;  teaching  them  how  to  exercise  Infernal  Witchcraft  without 
danger,  and  in  despight  to  the  Devils  :  he  must  be  sought  by  hours, 
minutes,  constellations,  privacy  and  blood,  &^o.  He  hath  a  bow  bent 
in  his  hand,  and  a  Crown  of  Gold  upon  his  head  :  this  is  his 
Character. 


fMarnom  one  of  the  Powers  who  hath  the  ability  of  subservient 
administration  ;  that  is,  at  one  time  to  be  present  with  many  ;  he 
resemblcth  a  Ew  with  Lamb,  typifying  his  nature  in  that  appear- 
ance. 


Devils  and  Spirits, 


Chap.  II. 


499 


Oaonim  an  Angel,  causing  his  Pupil  to  go  invisible,  and  transport- 
ing him  at  his  pleasure  in  a  moment,  to  the  outmost  parts  of  the 
earth. 

p^alanu  the  Instructer  in  Manual  operations,  by  whom  Bezaliah, 
and  Aholibah  were  divinely  inspired  for  the  structre*  of  the 
Tabernacle. 

Mama-umi  who  is  the  Instructer  in  Cabalistical  Magick,  and 
reveals  the  secrets  of  numbers,  the  names  of  Angels,  and  the  virtue 
of  Boiin. 

y.  These  are  the  seven  bad  Angels  or  Dcenions. 

As  the  power  and  capacity  of  the  good,  proceeds  from  the  strength 
of  God,  in  the  quality  of  heaven  ;  so  is  the  force  of  the  evil  Genii,  in 
the  hellish  quality  correspondent  :  for  it  is  to  be  noted,  that  these 
evil  Angels  did  before  their  fall,  enjoy  the  same  places  and  degrees 
that  now  the  good  or  holy  Angels  do  :  so  that  as  their  power  is  to 
instruct  men  in  Government,  Abstinence,  Philosophy,  Magick,  and 
Mechanick  Arts,  for  a  good  intent,  and  for  the  glory  of  God  :  The 
power  of  the  evilont-s,  is  the  very  same  to  inform  and  instigate  unto 
the  same  attainments,  as  farr  as  they  may  be  instrumental  for  the 
Devil,  or  the  Kingdom  of  Darkness  therein. 

8.  Their  names  are  i.  Paiialrarp,  like  a  Crocodile  with  two  heads. 
2.  Uaratron  appearing  like  a  Conjurer  in  a  Priestly  habit.  3.  Son&cn- 
na^  like  a  Hunts-man.  4.  (Srpifmotial  accompanying  his  Pupil  like  a 
Spaniel-Dog.  5.  ISallisargon  the  grand  Inticer  to  theeving  and  robbery, 
till  he  hath  brought  his  followers  to  destruction.  6.  JHorborgran  who 
can  put  on  various  likenesses,  especially  appearing  as  a  Serving-man. 
7.  ISarman  who  most  commonly  possesseth  the  soul  of  those  that  are 
joyned  unto  him./ 

9.  These  are  the  names  of  the  7  good  and  evil  DcE)iions  ;  according 
to  the  antient  writing,  on  the  Magical  Art  :  who  do  also  to  many 
particular  Cities  and  Countries,  ascribe  certain  good  and  evil  Angels ; 
the  one  whereof  protects  and  defends,  the  other  inflicts  Pestilence  and 
Famin  upon  them :  Like  unto  which  is  the  story  recorded  by  Sigbertus 
in  Chronicis :  That  in  the  1 1^^  year  of  the  reign  of  Constans,  a  good 
Attgel  and  a  bad  were  seen  by  the  whole  City  of  Constantinople,  nightly 
to  fly  about  the  City  ;  and  as  often  as  by  the  conwiand  of  the  good  Aiigel, 
the  other  smote  any  house  with  a  dart  in  his  hand,  such  was  the  ntimber 
that  dyed  in  that  house,  according  to  the  stroaks  given. 

10.  And  indeed  it  is  to  be  feared,  that  whosoever  have  ever 
pretended,  or  do  at  present  alledge,  that  they  enjoy  familiarity  with  a 
familiar  Spirit  ;  I  say  its  greatly  to  be  suspected,  that  all  such 
familiars  belong  to  the  Kingdom  of  Darkness  ;  for  such  are  too  too 
officious,  and  ready  to  attend  the  depraved  desires  of  mortal  men^ 


Ps/d 


The  nature  of 
both. 


The  seven  evil 
Genii,  and  the 
manner  of 
their  appea- 
rances. 


44. 


An  example. 


The  uncertain- 
tj'  of  communi- 
cating with 
Angels. 


500 


Book  II. 


A  Discourse  concerning 


F.imiliars  in 
the  time  of  the 
Jews. 


Several  men 
have  wrote  and 
methodized 
the  Art  of 
Conjuration. 


whereas  if  communication  with  Angels,  or  good  and  holy  Guardians 
be  at  all  attainable,  yet  such  is  the  difficulty  of  the  attainment,  that 
the  examples  thereof,  if  true,  are  exceeding  rare  :  But  in  general,  the 
writings  of  Magicians  and  Naturallists  do  plentifully  abound  with 
examples  of  this  nature  ;  whether  good  or  evil,  is  yet  to  be  determined. 
I  have  been  told  of  a  certain  Country-man,  in  these  dayes,  who  was 
continually  pestered  with  the  company  of  a  woman,  discerned  by 
none  but  by  himself:  If  he  was  upon  Horse-back,  she  would  be 
behind  him  :  if  at  dinner,  she  sate  at  his  elbow  ;  if  lying  on  his  bed, 
there  she  was  also  present  ;  And  if  at  any  time  he  had  taken  a 
journey,  or  gone  about  some  unprofitable  business,  at  such  a  time  she 
accompanyed  him  not  ;  and  seldom  escaped  he  some  mischief  when 
she  was  absent  :  But  at  last,  for  all  her  dutiful  pretences,  as  she 
accompanyed  him,  riding  through  a  deep  and  swift  running  River,  she 
tumbled  him  into  the  deepest  part,  and  lay  upon  him  till  she  had 
strangled  or  drowned  him. 

11.  Amongst  the  y^wj- this  kind  of  Idolatry  was  frequent,  to  consult 
with  and  associate  themselves  unto  familiar  Spirits,  whom  they  com- 
pelled to  do  them  domestick  service,  dressing  their  Camels,  lifting 
their  burthens,  and  doing  their  messages  :  for  the  attaining  their 
service  they  had  many  blasphemous  Forms,  and  superstitious  Cere- 
monies and  Sacrifices  ;  making  the  holy  Names  of  God  subservient 
to  their  accursed  practices  :  one  whose  name  was  1jaal=]jpn=ainmtll, 
was  adjudged  by  the  Law  of  Moses  to  be  burnt  for  the  like  practices  ; 
being  condemned  in  the  time  of  one  Jtidah  a  high  Priest  in  the 
Captivity  for  killing  an  Infant,  and  with  its  blood  performing  Sacrifice 
to  Ijaalff Jiut,  with  various  ceremonies  intermixed  ;  by  which  means 
his  God  had  bequeathed  unto  him  a  certain  Lacky  from  the  Infernal 
Troop  to  attend  and  serve  him  for  his  whole  life  time  :  this  is  to  be 
found  in  Zom^s  Coment  upon  Berosus,  and  Belus,  who  affirms,  That 
at  his  tryal  he  eiideavonred  to  prove,  that  the  same  was  the  good 
Angel  or  Genius  given  unto  him  by  the  juercy  of  God. 

12.  Both  the  Hebrew  Cabalists  and  Heathen  Magiciafis,  as  also 
those  addicted  to  Magick  in  Christianity,  have  all  of  them  laid  down 
certain  forms  of  attaining  the  company  of  a  good,  or  evil  Angel,  by 
number  and  astrological  Observations,  fitted  to  the  rules  of  Conjura- 
tion and  Invocations  :  And  many  of  the  superstitious  Rabbi's  have 
affirmed.  That  they  were  able  by  such  practices,  to  cause  tJie  ghost  of 
Adam,  Eve,  or  any  of  the  holy  Patriarchs  to  appear  unto  them  :  which 
was  surely  the  delusion  of  Satan  to  harden  their  hearts.  But  in  the 
Addition  to  the  i^'^^  Book  of  the  Discovery  this  Subject  is  more 
practically  handled  ;  where  many  forms  of  obtaining  the  Society  of 
the  Bonus,  or  Malus  Genius,  are  plainly  decyphered  :  so  far  as  with 
safety  and  convenience  they  could  be  described./ 


Devils  and  Spirits. 


Chap.  III. 


501 


Chap.    III. 


45. 


Of  the  Astral  Spirits  of  men  departed :  What  they  are :  And  why 
they  appear  again:  And  what  Witchcraft  may  be  wrought 
by  them. 


'■A 


S  the  Astral  Spirits  separate,  which  belong  not  to  any 
deceased  person,  do  for  many  years  survive,  or  continue ; 
so  if  the  party  deceased  hath  departed  in  discontent,  and 
melancholy,  it  is  often  known  that  they  return  again,  and  causing 
terrour  to  families  and  houses,  do  wait  for  opportunity  to  dis- 
burthen  themselves,  that  at  length  they  may  come  into  their 
desired   rest. 

2.  The  opinion  of  many  is,  That  the  Devill  in  their  likenesse  is  all 
that  appears :  But  the  more  Learned  have  sufficiently  demonstrated, 
through  Example,  and  Experience  ;  TJiat  the  apparition  is  really 
proper  to  the  person  deceased.  Nor  can  it  easily  be  denyd,  That  to 
every  man,  and  woman,  while  they  live  the  natural  Life,  there  belongs 
a  Syderial,  or  starry  Spirit  ;  which  takes  its  original  wholly  from  the 
Elemental  property  :  And  according  to  the  weaker,  or  stronger 
capacity  of  the  party,  it  hath  the  longer,  or  shorter  continuance,  after 
the  bodyes  decease. 

3.  Such  persons  as  are  secretly  murthered,  and  such  as  secretly 
murthur  themselves,  do  most  frequently  appear  again,  and  wander 
near  the  place  where  their  Carcase  is,  till  the  radical  moisture  be  totally 
consumed  :  according  to  the  opinion  of  Paracelsus,  after  the  con- 
sumption whereof,  they  can  re-appear  no  longer,  but  are  resolv'd  into 
their  first  being,  or  Astru?n,  after  a  certain  term  of  months,  or  years, 
according  to  the  vigour,  or  force  of  that  first  attraction  which  was  the 
only  cause  of  their  returning. 

4.  The  manner  and  seasons  of  their  appearing  are  various  :  Some- 
times before  the  person,  unto  whom  they  do  belong,  depart  this  life, 
they  do  by  external  presentations  forewarn  him,  near  the  time,  that 
the  day  of  death  approacheth.  As  it  is  reported  of  Codrus  Lacenus^  to 
whom  an  empty,  meager  Ghost  appeared  at  midnight,  signifying  unto 
him,  how  sad  and  lachrymable  a  Tragedy  was  shortly  to  attend  him  ; 
and  also  adding,  that  he  would  visit  him  in  the  Executioft  thereof: 
which  proved  not  contrary  to  the  words  of  the  apparition  ;  for  at  the 
very  instant,  when  his  Treacherous  Wife  had  stab'd  him  at  the  heart, 
on  a  suddain  he  beheld  the  same,  with  preparations  for  his  interment, 
whilst  he  yet  survived,  after  the  fatall  wound  was  given. 


The  spirits  of 
men  return  a- 
gain. 


All  men  have 
starry  Spirits. 


What  sort  of 
persons  most 
frequently  re- 
appear. 


The  manner 
and  time  of 
their  appea- 
rance. 


502 


Rook  II. 


A  Discourse  concerning 


The  reason 
thereof. 


The  power  of 
Magitians  over 
them. 


46. 


Example. 


The  cause  of 
the  difficulty 
and  paucity  of 
appearances. 


5.  Sometimes  the  starry  spirit  of  a  person  appears  to  his  beloved 
Companion,  many  hundred  of  miles  asunder,  who  was  ignorant  of 
the  death  of  the  party  :  And  it  hath  often  been  heard,  that  when  none 
of  the  kindred  or  family  of  the  said  party  deceased,  have  ever  been 
disturbed  by  it,  or  in  the  least  been  sensible  of  its  appearing  ;  yet  to 
some  of  its  most  intimate  acquaintance,  it  discovers  it  self,  and 
importunes  them  to  perform  some  ceremony,  or  other,  that  it  may  be 
returned  into  rest  ;  or  else  discovers  some  treasure,  which  was  hid  by 
the  party  whilest  alive,  or  else  some  murther  which  it  had  commited  : 
But  the  most  frequent  cause  of  their  returning,  is  when  the  party  hath 
himself  been  privately  murthered. 

6.  For  such  is  the  poysonous  malice,  and  bloudy  spirit  of  the 
murtherers,  that  it  sufficeth  them  not  to  have  privately  bereaved  them 
of  their  Lives  ;  but  also  by  certain  earnest  Wishes,  Curses,  and  Con- 
jurations, they  do  afterwards  adjure  them,  that  for  such  a  term  of 
years,  they  shall  never  have  power  to  appear  again  :  Which  wishes, 
being  earnestly  given  forth,  from  the  hellish  root  in  the  murtherer,  do 
exceedingly  torment  the  murthered  parties  spirit,  taking  deep  im- 
pression thereon  ;  so  that  it  is  alwayes  in  continual  sorrow,  and 
anguish,  till  the  term  of  years  be  expired,  and  till  the  murther  be 
made  manifest  to  the  world  :  after  which  discovery,  it  returns  to 
perfect  rest  ;  This  is  well  known  to  those  that  are  exercised  in 
Witchcraft,  and  cruell  Murthers,  though  not  common  to  those  that 
murther  but  once./ 

7.  There  be  many  Ancient  families,  in  Europe,  to  whom  the  Ghost 
of  their  first  Progenitor,  or  Ancestor  appears  immediately  before  the 
departure  of  some  Heir,  or  chief  in  the  same  family  :  which  assertion 
is  confirmed  by  Cardan,  in  an  Example  of  "an  Antient  family,  in  the 
"  Dukedome  of  Parma,  called  the  Tortells,  to  whom  there  belongs  an 
"ancient  Castle,  with  a  spatious  Hall  ;  near  the  Chimney  of  the  said 
"  Hall  an  old  decrepit  Woman,  for  these  hundreds  of  years,  is  wonted 
"  to  appear,  when  any  of  the  Family  is  about  to  dye  :  And  it  is 
"  reported  amongst  them  that  the  same  is  the  Ghost  of  one  belonging 
"  to  the  same  name,  and  family,  who  for  her  Riches,  was  murthered  by 
"some  of  her  Nephews,  and  thrown  into  a  pit. 

8.  Many  such  apparitions  do  for  many  years  continue  to  be  seen  in 
one  particular  place;  ever  watching  for  opportunity,  to  discover  some 
murther,  or  Treasure  hid  :  And  the  cause  of  the  difficulty  of  the  said 
discovery,  consists  in  the  nature  of  their  substance  ;  for  could  they 
make  use  of  the  organ  of  the  Tongue,  they  might  quickly  discover 
it  :  or  if  they  had  the  outward  benefit  of  Hands,  they  might  pro- 
duce the  said  Treasure,  or  Carcase  murthered,  but  this  they  are 
seldome  able  to  accomplish  ;  being  destitute  of  the  outward  Organs, 


Devils  and  Spirits.  chap.  hi.  503 

and  mediation  of  Hands  to  hold  withall,  or  Tongue  to  vent  their 
grievances  :  And  that  this  is  true,  the  manner  of  their  appearance 
dotli  confirm  it  :  For  all  that  they  are  able  to  effect,  If  they  have 
been  murthered,  is  commonly  to  appear  near  the  very  place,  where 
their  body  lies,  and  to  seem  as  if  they  sunk  down,  or  vanished  in  the 
same  ;  or  else  to  appear  in  the  posture  of  a  murthered  person,  with 
mangled,  and  bloudy  wounds,  and  hair  disshevel'd  :  But  it  is  rarely 
known,  that  any  such  apparitions  have  plainly  spoken,  or  uttered  by 
words,  the  time  of  their  murther,  with  the  cause,  the  persons  name, 
or  place  ;  unless  the  murther,  by  circumstances  hath  been  more  then 
ordinary,  horrid,  and  execrable  :  then  the  remembrance  of  the  same 
doth  sometimes  enable  the  apparition  to  frame  a  voice,  by  the 
assistance  of  the  Air,  and  discover  the  fact. 

9.  But  to  speake  in  general  concerning  apparitions,  why  they  are  so    j^''"'^  pariicu- 
seldome  seen  ;  and  why  such  spirits  as  appear,  can  not  without  mans    same. 
assistance  accomplish  their  design  ;  It  may  easily  be  apprehended, 

that  all  Spirits,  or  spiritual  Substances,  and  Devills,  have  their  life, 
breath,  and  motion  in  another  source,  or  Element  then  this  external 
world  ;  And  as  any  creature,  whom  the  Element  of  Water  hath 
nourished,  and  bred,  can  live  but  short  while  upon  the  Land  ;  So  its 
with  them,  when  they  come  out  of  their  proper  habitations  :  which  is 
the  cause  of  the  rarity  of  apparition ;  it  being  as  difficult  for  any 
spirit  to  manifest  it  self  in  this  outward  principle,  of  the  four 
Elements,  as  for  a  man  to  continue  with  his  head  under  water  :  yea 
it  is  rather  pain,  then  pleasure  for  any  spirit,  whether  good,  or  bad,  to 
come  into  this  outward  world. 

10.  Great  is  the  villany  of  Necromancers,  and  wicked  Magicians,    The  nefarious 

.,,  .    .  r  1  1  1  ,  •  practices  of 

m  dealmg  with  the  spirits  of  men  departed  ;  whom  they  invocate,  Necromancers 
with  certain  forms,  and  conjurations,  digging  up  their  Carkasses  '"  *"  examp  e. 
again,  or  by  the  help  of  Sacrifices,  and  Oblations  to  the  infernal  Gods; 
compelling  the  Ghost  to  present  it  self  before  them  :  how  this  was 
performed  in  antient  times,  by  Hags,  and  Witches,  is  notably 
described  in  the  AZtJiiopian  History  of  Heliodorus,  in  the  practice 
"  of  an  antient  woman,  who  coming  into  the  Camp,  in  the  dead  of 
"night;  where  amongst  many  slaughtered  bodies,  the  body  of  her 
"  Son  was  also  slain  ;  whose  carkase  she  laid  before  her,  digging  a 
"  hole,  and  making  a  fire  on  each  side,  with  the  body  in  the  midst  ; 
"  Then  taking  an  earthen  pot  from  a  three  footed  stool,  she  poured 
"  honey  out  of  it,  into  the  pit  ;  then  out  of  another  pot,  she  poured 
"  milk  ;  and  likewise  out  of  the  third  :  Lastly,  she  cast  a  Lump  of 
''hardned  dough,  in  the  form  of  a  man  into  the  pit  :  the  Image  was 
"  Crowned  with  Lawrell  :  then  she  threw  in  some  of  the  Shrub  called 
"  Bdellium  :  This  done,  with  a  sword  she  ran  frantickly  up  and  down. 


504 


Book  II. 


A  Discourse  concerning 


47. 


E.tample. 


The  slate  of  the 
Starry  Spirit. 


Why  the  Ghost 
of  Samuel  ap- 
peared. 


The  opinions 
of  Plato. 


"  cutting  herself ;  and  with  a  Lavvrell  branch  sprinkled  of  her  blood 
"  into  the  fire  :  at  length  whispering  at  her  Sons  ear,  she  caused  him 
"  to  arise,  and  questioning  him  of  the  fortune  of  his  Brother,  what  was 
"  become  of  him,  he  answered  dubiously  speaking  prospe/rity  to  two 
"  persons  that  secretly  beheld  her,  and  telling  her,  That  suddain  death 
"  for  her  impiety  attended  her,  which  came  to  passe  ere  she  left  the 
"  place  ;  after  all  these  predictions,  the  Carcase  ceased  to  answer  any 
"  more  :  and  tumbled  groveling  on  the  ground  again. 

11.  And  although  by  most  men,  as  also  by  the  Author  in  his  fore- 
going Discovery,  it  is  constantly  believed,  that  the  Witch  of  Endor 
raised  not  Samuel,  nor  the  Ghost  of  Samuel,  as  not  beleeving  that 
there  is  an  Astral  Spirit  or  Ghost  belonging  unto  every  Man  ;  yet  it 
is  very  probable,  that  by  her  conjurations  she  caused  his  Sydereal 
Spirit  to  appear  :  which  is  possible  to  be  effected  :  and  hath  been 
often  done  :  as  Weaver  in  his  Funeral  Monuments  records  of 
Edward  Kelly,  "  who  in  the  Park  of  Walton  Ledale  in  the  County 
"Lancaster,  with  one  Paul  IVaring;  Invocated  a  Uevil,  and  after- 
"  wards  digg'd  up  the  Corps  of  a  poor  man,  that  had  been  buried  that 
"  very  day,  in  a  place  near  the  same,  called  Law  Church-yard :  whom 
"  he  compelled  by  Incantations,  and  Conjurations  to  speak,  and 
"  utter  prophetical  words,  concerning  the  master  of  one  of  his 
"  Assistants. 

12.  According  to  the  state  and  condition  wherein  a  person  dyes, 
so  is  it  with  their  Astral  Spirit:  for  if  they  died  in  perfect  peace,  and 
had  come  through  the  valley  of  true  Repentance  ;  being  dead  to  this 
Life  before  it  left  them  ;  then  their  starry  Spirit  doth  enter  into 
rest,  in  its  proper  source,  or  quality  at  the  instant  of  their  Decease: 
nor  is  it  possible  for  all  the  Conjurations  in  Hell,  to  cause  them  to 
return,  or  appear  again. 

13.  But  some  might  object,  That  Samuel  was  an  Holy  Prophet, 
and  attaind  unto  a  perfect  Life  ;  which  is  thus  to  be  answered,  that 
before  Christ  came  into  the  world,  none  of  the  most  Holy  Prophets 
of  God,  did  ever  attain  to  that  degree  of  blessednesse,  that  the  Chris- 
tians after  Christ  possessed:  for  in  the  time  of  the  Law,  a  covering,  or 
vail  was  spread  over  the  faces  of  all  people  :  and  something  there 
was  that  letted,  or  hindred  their  souls  from  any  plain  and  perfect 
vision,  and  fruition  of  God ;  otherwise  then  through  types,  and 
shaddows,  which  partition  wall,  the  end  of  Christs  Incarnation  was  to 
break  down. 

14.  In  the  writings  of  Plato,  there  be  many  strange  Relations  of 
the  apparitions  of  Souls,  of  their  torments,  and  purgations,  of  the 
cause  of  their  returning,  what  their  nature  is,  what  their  substance 
and  property  is,  and  what  their  food,  and  nourishment  is  :  but  he 


Devils  and  SphHts.  chap.  m.  505 

mistakes  the  Soicl  for  the  Astral  Spirit :  for  the  Soul  in  its  returning 
and  apparition  is  farr  different  ;  if  a  Holy  Soul  appear,  it  is  to 
persons  like  it  self,  and  that  in  sleep,  warning  them  of  dangers,  and 
discovering  heavenly  secrets  unto  them  :  And  if  a  Damned  Soul 
appear,  it  is  likewise  to  such  as  are  of  a  nature  like  it  self:  whom 
it  instigates,  asleep,  teaching  them  notorious  Villanies  in  Dreams  ; 
and  provoking  them  to  every  wicked  cogitation, 

15.  The  sect  oi  Pythagoras  have  strange  and  antick  opinions,  con-   Oi  Pythagoras. 
cerning    Souls,  and    Ghosts,  or   starry  Spirits  :  whom  they  alledge 

to  be  frequently  converted  into  Gods^  or  DcBinons,  or  Demi-Gods,  and 
Heroes :  (as  the  Platonicks  do,)  And  that  there  is  a  continual  tra- 
duction, and  transmigration  of  Souls,  from  one  to  another,  till  they 
attain  to  be  deify'd  at  last  ;  and  then  that  they  do  frequently  appear, 
to  those  that  be  like  themselves  ;  instructing,  and  forewarning 
them  :  It  was  also  the  belief  of  many  wise,  and  antient  Philosophers, 
that  the  Oracles  were  from  such  Dccinons,  as  had  been  the  Ghosts,  or 
Souls  of  wise  and  excellent  men  :  as  Apollo^s  07'acle,  and  the 
Oracle  of  Pallas,  or  Minerva  :  which  opinions  have  much  of  reason 
and  probability. 

16.  It  is  also  the  opinion  of  some,  that  the  particular  Spirits  of   Of  o;her  Phi- 
famous  men  do  after  the  death  of  the  body,  take  up  some  particular    °^°^  ^'^^' 
habitations,  near  such  places  Cities,  Towns,  or  Countries,  as  they 

most  do  affect,  as  Tutelaries,  and  Guardians  unto  them  ;  Which  is 
reported  by  Vopiscus,  of  Apollonitts  Thyaneus  ;  That  when  his  City 
Thyana  was  taken  by  Aureliajitts  the  Emperour  :  and  when  he  was 
in  his  Tent,  pondering  furiously  how  to  destroy  the  same ;  the 
Ghost  of  Apollonius  appeared  unto  him  saying,  Aurelianus,  if  thou 
desirest  to  be  a  Coiiqiierour,  suppose  not  to  slay  these  my  Citizens  : 
Aurelianus,  if  thou  wilt  be  a  Ruler,  shed  no  innocent  blood :  Aurelianus, 
be  meek,  and  gentle,  if  thou  wouldst  be  a  Conquerour.l 

17.  I  have  heard  many  wonderful  Relations  from  Lunaticks  or  such   48, 

as  are  almost  natural  fools,  who  have  asserted,  That  being  for  many  The  Raptures 
dales  together  conversant  amongst  Faeries  in  Woods,  Mountains,  and 
Caverns  of  the  Earth,  they  have  feasted  with  them,  and  been  magni- 
ficently Entertaind  with  variety  of  dainties,  where  they  have  seen 
several  of  their  Neighbours  or  Familiar  acquaintance  in  the  habit  they 
were  wont  to  weare,  notwithstanding  they  were  known  to  have  been 
dead  some  years  before. 

1 8.  And  many  Learned  Authors  have  also  insisted  upon  this  par-    Their  Enter- 
ticular,  alledging,  That  when  such  as  the  Faery es  have  brought  into 
their  Society  do  feast  and  junket  with  them,  though  they  have  a  real 
and  perfect  knowledge  of  their  neighbours  and  acquaintance  amongst 
the  rest,  yet  their  Language  they  are  not  able  to  understand,  neither 

3T 


tainraents. 


5o6 


A  Discourse  concerning 


A  strange  ex- 
ample. 


Apparitions  be- 
fore Christia- 
nity, were  fre- 
quent. 


do  these  Acquaintance  of  theirs  acknowledge  or  take  notice  of  them  at 
all,  bnt  do  either  sit  {both  they  and  all  the  rest)  in  a  profound  attd 
tedious  silence,  or  else  discottrse  in  a  tnost  stiipcndious  kinde  of  Gibber- 
ish, not  intelligible  to  strnttgers. 

19.  But  more  particularly  to  illustrate  this  conjecture,  I  could  name 
the  person  who  hath  lately  appeared  thrice  since  his  Decease,  at 
least  some  Ghostly  being  or  other,  that  calls  it  self  by  the  name 
of  such  a  person  who  was  dead  above  an  hundred  years  agoe,  and 
in  his  life  time  accounted  as  a  Prophet  or  Praedicter  by  the 
assistance  of  Sublunary  Spirits.  And  now  at  his  appearance  did  also 
give  out  strange  Praedictions  concerning  Famine,  and  Plenty,  Warrs, 
and  Bloodshed,  and  the  end  of  this  world. 

20.  By  the  affirmation  of  the  person  that  had  Communication 
with  him,  the  last  of  his  Appearances  was  on  this  following  manner  ; 
/  had  been,  said  he,  to  sell  a  Horse  at  the  next  Market  Town,  but  not 
attaining  my  price,  as  I  returned  home  by  the  way  I  tnet  this  man  afore- 
said who  began  to  be  familiar  with  me,  asking  what  ne^us,  and  how 
affairs  moTed  throughout  the  Country  ;  I  answered  as  I  thought  fit  ; 
withall  I  told  him  of  my  Horse  whom  he  began  to  cheapen,  and  pro- 
ceeded with  me  so  far,  that  the  price  was  agreed  upon  ;  so  he  turned 
back  with  me  and  told  me,  that  if  I  would  go  along  with  him, I  should 
receive  my  Money  ;  on  our  way  we  went,  I  upon  my  Horse  and  he  on 
another  milk  white  beast ;  after  much  discourse  I  askt  him  where  he 
dwelt,  and  what  his  name  was  ;  he  told  me,  That  his  dwelling  was 
about  a  7nile  off,  at  a  place  called  Farran  ;  of  which  place  I  had  never 
heard  though  I  knew  all  the  Country  round  about  ;  he  also  told 
me,  That  he  himself  was  that  person  of  the  Family  of  Learmonts  so 
much  spoken  off  for  a  Prophet ;  At  which  I  began  to  be  somewhat 
fearful,  perceiving  us  in  a  road  which  I  had  never  been  in  before, 
which  increased  my  fear  and  admiration  more.  Well  on  we  went  till 
he  brought  me  under  ground  I  know  not  how  into  the  presence  of  a 
beautiful  woman  that  payd  me  the  moneys  without  a  word  speaking ; 
he  conducted  me  out  again  through  a  large  and  long  entry,  where  I 
saw  above  600  men  in  Armour  layd  prostrate  on  the  ground  as  if 
asleep  :  at  last  I  found  my  self  in  the  open  field  by  the  help  of 
Moon-light  in  that  very  place  where  first  I  met  him,  and  made  shift 
to  get  home  by  three  in  the  morning,  but  the  money  I  received  was 
just  double  of  what  I  esteemed  it,  and  what  the  woman  payd  me,  of 
which  at  this  instant  I  have  several  pieces  to  show  consisting  of  nine 
pences,  thirteen  pence  halfpennies,  &^c. 

21.  The  variety  of  Examples  throughout  the  writings  of  Learned 
men  may  serve  as  stronge  inducements  to  confirm  this  particular  of 
Astral  Spirits,  or  Ghosts  that  belong  unto  Mortal  men,   returning 


Devils  and  Spirits. 


Chap.  III. 


507 


after  death  untill  the  cause  of  their  returning  be  taken 
away.  In  Ancient  times  before  the  name  of  Christianity,  there 
was  nothing  more  frequent  than  milHons  of  Apparitions  in  fields 
where  battails  had  been  fought,  seeming  to  fight  as  they  had 
done  at  first,  which  the  Ancient  Heathens  believed  to  proceed  from 
the  want  of  Burying.  And  from  this  arose  the  Poetical  Romance  of 
the  luandring  of  Ghosts  besides  the  River  Styx  for  an  hundred  years. 
And  the  custome  of  Solemn  Interment  amongst  them. 

22.  But  with  more  probability.  The  Custome  of  the  Funeral  Piles   'Why  Funeral 
used  by  the  Ro/nans,  and  the  Urns  to  reduce  their  Corpses  into  Ashes,    stituted. 
was  instituted  at  first  to  prevent  the  torment  of  the  Deceased,  least 

his  Ghost  should  wander,  or  return,  which  doubtlesse  from  a  natural 
cause  may  have  the  same  effect,  that  the/  reducing  of  the  carcase  into  49^ 
Ashes  suddainly  after  its  decease  may  prevent  the  return  of  the 
Astral  Spirit ;  for  if  it  be  true  what  is  affirmed  by  Paracelstis,  that 
the  starry  Spirit  can  continue  no  lons^er  theti  the  radical  moisture  in 
the  body ;  it  will  naturally  follow  that  its  appearance  is  at  an  end 
when  the  body  is  burnt,  seeing  that  the  moisture  is  totally  extermi- 
nate and  consumed  thereby.  And  in  some  sense  the  Ceremony  may 
be  said  to  be  Laudable  and  Judicious,  having  so  beneficial  a  conse- 
cjuence. 

23.  As  there  is  some  semblance  of  a  natural  cause  in  the  custome   What  the  want 
of  the  Antient  urns,  so  likewise  may  the   Interment  of  slaughtered   seth.""^  "^^^ 
bodies  by  the  like  cause  prevent  the  like  Appearances  ;    for  many 

are  the  examples  that  I  have  read  of  such  as  appeared  to  their 
surviving  kindred  and  acquaintance,  after  they  had  been  slaughtered 
in  the  Warrs,  beseeching  them  to  perform  unto  their  bodies  the 
Sacred  Funeral  Rites  that  their  Ghosts  might  return  into  Rest,  for 
which  many  have  consulted  with  the  Oracles  to  be  informed  whether 
the  deceased  deserved  Burial,  because  they  held  it  unlawful  to  bury 
Murtherers,  Incestuous  and  Sacriligious,  persons,  which  Nature  her 
self  doth  also  seem  to  hold  if  this  following  Relation  be  not  false  : 
which  was,  "  That  some  Learned  men  returning  from  Persia  where 
"  they  had  been  to  see  the  King  Cosroes,  by  the  way  interr'd  a  dead 
"  Carcase  which  they  found  unburied  :  And  in  the  following  night  the 
"  Ghost  of  an  Ancient  Matron,  as  if  it  had  been  the  Spirit  of  the 
"  World  or  Madam  Nature  her  self,  appeard  unto  them,  saying.  Why 
"  Intcrr  ye  that  nefarious  Carcase  ?  let  the  Doj::;gs  devoure  it ;  Tlie 
"  Earth  who  is  the  Mother  of  us  all  admitts  not  of  that  man  that 
" depj-aves  his  Mother:  So  returning  they  found  the  Carcase  yet 
"  unburied. 

24.  To  confirm   the    verity    of   Astral  Spirits   proper,  and   their   „,  ,    . 

-^  I.        L        >  I  he  cnncluMon 

returning,  I  shall  conclude  this  Chapter  with   the   Example  of  the   of  this  chap- 


5o8  Book  II.  A  DiscoiLvse  concerning' 


'i> 


terwith  an  famous  Aristeus  the  Poet  who  "  in  the  Isle  Marmora  dyed  suddainly, 

exampe.  ,<  ^j.  ^vi^ij^h  instant  a  certain  Philosopher  oi  Athens  arriving   there, 

"  affirmed,  That  he  had  lately  beeti  in  Company  and  discoitrst  with  him. 
"  In  the  mean  time  going  to  Bury  him  they  found  him  yet  alive,  but 
"  never  after  that  had  he  any  constant  residence  amongst  Mortals. 
"  Seven  years  after  that  he  was  seen  at  Proconncstis  his  native  Town, 
"  and  remaind  a  while  composing  several  Poems  and  Verses  called 
"  Ariniaspei,  and  then  vanished.  In  Metapontis  he  was  seen  300 
"  years  after  that,  chai-ging  that  Apollo''^  Altar  should  be  erected  by 
"  the  name  oi  Aristeus  Proconnesitis.  The  like  stories  are  reported  of 
Apollonius,  and  Pythagoras,  whom  their  followers  would  have  to  be 
Ubiquitajyes,  affirming,  That  at  one  instant  of  time  they  were  seen  in 
[■^  sic]  several  places  tliousands  of  miles  in  distance.     And  though  in  '^'lam- 

blichns  who  hath  wrote  the  Life  of  Pythagoras,  in  Philostratus  that 
wrote  the  Life  of  Apollonius  Tyatites,  there  be  many  fabulous  things 
reported  as  to  the  Astral  Spirits  separation,  and  return  unto  the 
body ;  Yet  I  have  sufficiently  here  endeavoured  to  separate  the  true 
from  the  more  Poetical  part  in  this  particular  Subject  of  the  starry 
Spirits  belonging  to  every  individual  man  and  woman,  and  their 
returning  after  the  body  falls  away. 


Chap.    IV. 

Of  Astral  Spirits  or  separate  Damons  in  all  their  distinctions, 
flames,  ajid  natures,  and  places  of  Habitation,  and  what  may  be 
wrought  by  their  Assistance. 

I .     TT  Aving   in    the    foregoing  Chapter  sufficiently   illustrated    the 

commonf ""  X    J.    nature  of  the  Astral  Spirits  proper,   that   belong  to  every 

individual  ;  The  subject  of  this  present  Chapter  shall  be  of 

Astral  Spirits  separate  ;  which  are  not  constitute  to   any  peculiar 

work  or  service,  but  do  only,  according  to  their  nature  and  temper, 

{■\  sicZ  haunt  such  places  in  the  sublunary  world  as  are  most  correspendentf 

to  their  natures,  and  existence./ 
The  Spirits  60.  2.  According  to  the  Judgment  of  Magicians,  the  Seven  Planets 
t  le  anets.  h^vc  seven  Starry  Spirits  peculiar  to  themselves,  whose  natures  are 
answerable  to  that  peculiar  Planet  under  which  they  are  constitute. 
And  they  are  said  to  be  substitute  under  the  seven  Caslestial  Angels 
that  govern  the  influences  of  the  superiour  Spheres,  being  equal  in 


Devils  and  Spirits.  chap.  iv.  509 

their  name  and  continuance  with  that  planet  whose  Spirit  they  are, 
that  is,  till  the  Consummation  of  all  things  visible. 

3.  And  in  that  houre,  month,  day  or  year,  wherein  their  Planet    The  Power  of 
hath  the  most  dominion,  then   is  their  efficacy  most  prevalent,  and   ''^'^  Planets. 
their  operation  the  most  powerful  upon  inferiour  bodies,  whether  to 

the  destruction  or  prosperity  of  that  animal  vegitative  or  mineral 
subject  to  their  Influences,  according  to  the  dignification  of  the 
Planet  at  that  instant  Dominion  ;  for  if  ill  affected,  their  nature  is  to 
blast  with  Mildew,  Lightning,  and  Thunder  any  Vegetative  proper 
to  their  Planet  ;  To  deprive  any  Animal  of  sight  or  the  motion  of 
the  nerves  under  their  Dominion  ;  And  lastly,  bring  Plagues,  Pesti- 
lence, and  Famine,  Storms,  and  Tempests,  or  on  the  Contrary  to  bring 
sweet  and  excellent  Influences  upon  Animals,  or  Vegetatives  under 
their  Planetary  Regiment,  if  well  and  honourably  dignified. 

4.  Innumerable  are  the   Spirits    that    inhabit    the  Aiery  Region,    Spirits  of  the 
germinating  amongst  themselvs  as  Magicians  affirm,  and  begetting 

one  another  after  a  Mystical  manner.  It  is  their  property  to  be  instant 
in  storms  and  boistrous  weather,  which  is  said  to  be  joy  and  delight 
unto  them ;  And  in  such  a  season  they  may  with  most  facility  be 
calld  upon,  and  make  their  appearance,  which  they  do  accordingly 
to  their  age,  and  youthfulness,  seeming  young  or  old  at  their  appear- 
ance answerable  to  their  years.  Besides  they  march  in  mighty 
Troops  through  the  Aiery  Region,  waging  warr  amongst  themselves, 
and  destroying  one  anothers  beings  or  Existences,  after  which  they 
are  reduced  to  the  primary  source  or  nature  of  the  Starrs.  This  is 
likewise  to  be  observed  that  according  to  the  Language,  Vigour,  Life, 
and  Habit  of  that  Region  wherein  they  live,  such  is  their  Habit, 
Language,  and  Ability,  one  Caterva  or  Company  being  ignorant  of 
their  Neighbours,  or  Enemies  Language,  so  that  they  have  need  of  the 
Assistance  of  such  Spirits  as  dwell  in  onmibus  Elementis,  to  be  their 
Interpreters. 

5.  And  doubtless   from  hence  arise  the  various  deceptions  that*    Their  Actions. 
men  are  incident  unto  in  their  judgments  of  Apparitions,  perswading    [*  thut/f.iv] 
themselves  that  they  are  portents  and  foretokens  of  Warr  and  Famine, 

when  such  numerous  Spirits  are  beheld  Fighting  or  Marching  either 
in  the  Air,  Earth,  or  Water  :  whereas  it  is  nothing  else  but  the  bare 
effect  of  the  Natures  and  Tempers  of  such  Aerial  beings  to  fight  and 
randevouse  immediately  after  sun-set,  or  else  later  in  the  Summer 
evenings,  which  is  their  principal  time  of  such  Conventions.  And 
though  it  must  be  confest  that  such  Spirits  may  be,  and  are  the 
Devils  Instruments  as  appertaining  to  the  Kingdom  whereof  he  is 
Ruler  ;  Yet  considered  in  themselves,  their  Nature  is  wholly  harmless, 
as  to  ought  that  may  be  called  innate  Evill,  having  nothing  in  them 


5IO 


Book  II. 


A  Discourse  concerning 


Spirits  appro- 
priute  lo  the 
Spheres. 


[**  read,  and] 


Terrestial  Spi- 
rits. 


51. 


that  is  eternal  as  the  Soul  of  Man  :  and  consequently  nothing  in  them 
that  is  able  to  make  them  capable  of  enjoying  Heaven,  or  induring 
the  torments  of  Hell. 

6.  And  it  is  believed  by  some,  that  according  to  the  motion  of  the 
spheres,  there  are  certain  companies  of  Aerial  Spirits  good  and  bad 
that  follow  them  in  their  motions  round  the  earth,  the  good  distilling 
influences  that  are  good,  and  the  bad,  such  influences  as  are  destruc- 
tive to  every  thing  that  is  under  their  Dominion.  It  is  also  believed 
that  by  the  assistance  of  Devils,  and  damned  Spirits,  such  Aerial 
Spirits  are  given  for  Familiars  to  some  Magicians  add*  Witches  with 
whom  they  are  said  to  have  actual  copulation,  and  the  enjoyment  of 
every  dainty  meat  through  their  assistance,  being  able  thereby  to  go 
invisible,  to  fly  through  the  air,  and  steal  Treasures  and  Jewels  from 
the  Cofl'ers  of  Princes,  as  also  carouse  in  Wine-sellers,  and  Pantries 
of  those  that  are  most  amply  provided  with  the  choisest  Daynties. 

7.  Subordinate  unto  these  of  the  Air  are  the  Terrestrial  Spirits, 
which  are  of  several  degrees  according  to  the  places  which  they 
occupy,  as  Woods,  Moun/tains,  Caves,  P^ens,  Mines,  Ruins,  Desolate 
places,  and  Antient  Buildings,  calld  by  the  Antient  Heathens  after 

["  read,  Lamia:^  various  names,  as  Nymphs,  Satyrs,  Lamii^*  Dryades,  Sylvanes,  Cobalt, 
&^c.  And  more  particularly  the  Faeries,  who  do  principally  inhabit 
the  Mountains,  and  Caverns  of  the  Earth,  whose  nature  is  to  make 
strange  Apparitions  on  the  Earth  in  Meddows,  or  on  Mountains  being 
like  Men,  and  Women,  Souldiers,  Kings,  and  Ladyes  Children,  and 
Horse-men  cloathed  in  green,  to  which  purpose  they  do  in  the  night 
steal  hempen  stalks  from  the  fields  where  they  grow,  to  Convert  them 
into  Horses  as  the  Story  goes.  Besides,  it  is  credibly  affirmed  and 
beleev'd  by  many,  That  such  as  are  real  Changlings,  or  Lunaticks, 
have  been  brought  by  such  Spirits  and  Hobgoblins,  the  true  Child 
being  taken  away  by  them  in  the  place  whereof  such  are  left,  being 
commonly  half  out  of  their  wits,  and  given  to  many  Antick  practices, 
and  extravagant  fancies,  which  passions  do  indeed  proceed  from  the 
powerful  influence  of  the  Planet  in  their  nativity,  and  not  from  such 
foolish  conjectures. 

Facrie-s.  8.  Sucli  jocund  and  facetious  Spirits  are  sayd  to  sport  themselvs  in 

the  night  by  tumbling  and  fooling  with  Servants  and  Shepherds  in 
Country  houses,  pinching  them  black  and  blew,  and  leaving  Bread, 
Butter,  and  Cheese  sometimes  with  them,  which  if  they  refuse  to  eat, 
some  mischief  shall  undoubtedly  befall  them  by  the  means  of  these 
Faeries.  And  many  such  have  been  taken  away  by  the  sayd  Spirits, 
for  a  fortnight,  or  a  month  together,  being  carryed  with  them  in 
Chariots  through  the  Air,  over  Hills,  and  Dales,  Rocks  and  Precipices, 
till  at  last  they  have  been  found  lying  in  some  Meddow  or  Mountain 


Devils  and  Spirits.  chap.  iv.  ^  i  i 

bereaved  of  their  sences,  and  commonly  of  one  of  their  Members  to 
boot. 

9.  Certainly  the  Lares  and  Penates,  or  houshold  Gods  of  the  antient    Lare?,  and  Do- 
Heathens  were  no  other  than  such  like  Spirits  who  for  several  years    "u"'"^      '^' 
would  keep  their  residence  in  one  house  till  upon  some  displeasure 

offered,  or  offences  done  by  any  of  the  sayd  Family,  they  departed 
and  were   never   afterwards   heard   of.     There   are   plenty   of  such 
examples  to  be  found  in  Olaus  Magmcs,  and  Hector  Boethus*  in  his    [*  r,-ad.  Boe- 
History  of  6't'£'//a«^/,  relating?  wonderful  passages  of /^odin-gofld/et/ows,   '  '"^ 
and  such  as  have  been  familiar  amongst  mankind. 

10.  Jiurtian  a  familiar  of  this  kinde  did  for  many  years  inhabit  the  Lun'Jan  a.  (sl- 
.'sland  Poinonia,  the  largest  of  the  Orcades  in  Scotland,  suplying  the  ""'i''^'  Spint. 
place  of  Man-servant  and  Maid-servant  with  wonderful  diligence  to 

these  Families  whom  he  did  haunt,  sweeping  their  rooms,  and  washing 
their  dishes  and  making  their  fires  before  any  were  up  in  the  morning. 
This  iLuriliail  affirmed,  That  he  was  the  _^em'us  Astral,  of  that  Island 
that  his  place  or  residence  in  the  dayes  of  Solomon  and  David  was  at 
Jerusalem  ;  That  then  he  was  called  by  the  Jewes  Brlflai^,  and  after 
that  he  remaind  Long  in  the  Dominion  of  Wales,  instructing  their 
Bards  in  Brittisli  Poesy  and  Prophesies  being  called  ?tlrtf)ni.  51i2.^atitr, 
(irigtn  :  And  now  said  he,  I  have  removed  hither,  and  alas  my  con- 
tinuance is  but  short,  for  in  70  years  I  must  resigne  my  place  to 
lialUin  Lord  of  the  Northern  mountains. 

1 1.  Many  wonderful  and  incredible  things  did  he  also  relate  of  this   Balhin  a  Fami- 
lialfeill,  whom  he  called  the  Lord  of  the  Northerti  Mountains,  affirming    '^'^" 

that  he  was  shaped  like  a  Satyr  and  fed  upon  the  Air,  having  Wife 
and  Children  to  the  number  of  12  thousand  which  were  the  brood  of 
the  Northern  Faeries  inhabiting  Soiitherland  and  Catenes  with  the 
adjacent  Islands  ;  And  that  these  were  the  Companies  of  Spirits  that 
hold  continual  wars  with  the  Fiery  Spirits  in  the  Mountain  Heckla 
that  vomits  fire  in  Islandta.  That  their  speech  was  antient  Irish, 
and  their  dwelling  the  Caverns  of  the  Rocks,  and  Mountains,  which 
relation  is  recorded  in  the  Antiquities  of  Pomonia. 

12.  I  have  read  another  wonderful  relation  in  a  book  de  A7inulis   A  strange  ex- 
Aniiqiiorum,  Concerning  a   young  man  from  whom  the  power   of  ^'"^  ^' 
Vemes  was  taken  away  so  that  he  could  not  Company  with  his  new 
marryed  Wife.     The  Story  is  briefly  thus  ;  "  Being  busy  at  play  or 

"  exercise  with  some  of  his  Companions  on  his  marriage  day,  he  put 
"  his  wedding  Ring  on  the  finger  of  the  Statue  of  Venus  that  stood 
"  besides  the  place  least  it  should  be  lost  ;  when  he  had  done,  returning 
"  to  take  his  Ring,  the  finger  was  bended  inward,  so  that  he  could  by 
"  no  means  pluck  off/  the  Ring  to  his  great  amazement,  at  which  52, 
"  instant  he  forsooke  the  place,  and  in  the  night  the  Image  of  Venus 


512 


Book  II. 


A  Discourse  concerning 


Spirits  of 
Woods,  and 
Mountains. 

['*  read,  Acgle\ 


Inctihi,  and 
Succubi. 


"  appeared  unto  him,  saying,  Thou  hast  espoused  me,  and  shalt  not 
"  meddle  with  any  other  :  in  the  morning  returning,  the  Ring  was  gone, 
"  and  the  finger  made  straight  again,  which  troubled  him  mightily,  so 
"  that  he  consulted  with  a  Magician,  who  wrote  a  Letter  to  some 
"  Principal  Spirit  in  that  Dominion  to  which  Veni/s  belong'd,  bidding 
"  the  party  stand  watching  at  such  a  place  at  such  an  houre  till  he  saw 
"  many  troops  of  Spirits  pass  by  him,  and  describmg  one  in  a  Chariot, 
"  of  stern  and  terrible  Countenance,  to  whom  he  bad  him  deliver  the 
"  Letter  ;  All  which  he  performed,  and  after  the  person  in  the  Chariot 
"had  read  the  contents  thereof,  he  broke  out  into  this  expression, 
"great  God,  how  long  shall  we  be  subject  to  the  insolencies  of  this 
"accursed  Rascal, naming  the  Magitian  :  But  withal  calling  to  a  most 
"  beauteous  Woman  from  amongst  the  Company,  he  charged  her  to 
"  deliver  back  the  Ring  which  at  length  she  did  with  much  aversness, 
"and  after  that  he  injoyd  his  Marriage  rites  without  impediment. 

13.  Besides  the  innumerable  Troops  of  Terrestrial  Spirits  called 
Faeryes  there  are  also  Nymphs  of  the  Woods,  Mountains,  Groves,  and 
Fountains,  as  (Paglf.*  !arPtf)U0a.  lo,  iBfntppa,  Irnif,  &c.  who  are  sayd 
to  be  altogether  of  the  faeminine  kinde,  sporting  and  dancing,  and 
feasting  amongst  the  trees  in  Woods,  and  bathing  in  clean  and  limpid 
Fountains  ;  such  have  been  seen  by  many,  and  are  often  alluded  to, 
by  the  Roman  and  Greek  Poets.  There  is  also  a  relation  of  a  Gennan 
Prince,  "  who  being  exceeding  thirsty  and  weary  with  hunting  and 
"  hawking,  lost  his  Company  in  the  Woods,  on  a  suddain  beheld  an 
"  opening  at  a  little  hillock  amongst  the  trees,  and  a  most  beautiful 
"  Maiden  offering  a  Golden  Horn  full  of  Liquor,  which  he  received  and 
"  drunk,  and  after  rid  quite  away  with  the  sayd  Horn,  not  regarding  the 
"  Virgins  tears,  who  lamented  after  him  ;  tis  sayd  that  having  spilt 
"  some  of  the  sayd  Liquor,  it  fetcht  the  hair  from  off  his  Horses  skin, 
"  and  the  horn  is  yet  to  be  seen  in  Germatiy^  which  I  have  been  told  by 
"  one  that  hath  seen  and  handled  it,  affirming,  That  the  Gold  for  purity 
"  cajinot  be  parallel d. 

14.  Another  sort  are  the  Jncubt,  and  ^ucctifit,  of  whom  it  is  reported, 
that  the  Hunns  have  the  original,  being  begotten  betwixt  these  Inrtltt, 
and  certain  Magical  women  whom  Philimer  the  King  of  the  Goths 
banished  into  the  deserts,  whence  arose  that  savage  and  untamed 
Nation,  whose  speech  seemed  rather  the  mute  attempts  of  brute 
Beasts,  than  any  articulate  sound  and  well  distinguished  words.  To 
these  Incubi  are  attributed  the  diseases  of  the  blood  called  \\\q.  Night- 
hag,  which  certainly  have  a  natural  cause,  although  at  the  instant  of 
time  when  the  party  is  oppressed,  it  is  probable  that  certain  malevolent 
Spirits  may  mix  themselvs  therein  and  terrifie  the  soul  and  minde  of 
the  afflicted  party. 


Devils  and  Spirits. 


Chap.  IV. 


513 


15.  And   amongst  such  Spirits   as  are  resident  amongst  mortals,    a  froward 
there  is  a  very  froward  kinde,  who  take  delight  to  pull  down  what 

man  hath  builded,  who  have  been  seen  at  the  building  of  strong  and 
mighty  Castles  to  come  in  the  night  and  tumble  all  to  the  ground 
that  the  workmen  had  reared  the  day  before  ;  of  this  sort  were  iijoron, 
S'tilfeon,  <®Iaura,  and  IXtttoIIa,  four  pestiferous,  and  turbulent  Animals 
that  for  many  years  infested  the  first  founders  of  the  Emperours 
Seraglio  :  Till  one  of  the  holy  Musselmans  did  by  certain  Charms, 
and  Exorcisms  constrain  and  bind  them,  to  tell  their  names,  and  the 
cause  of  their  disturbing,  which  they  declared,  and  were  by  him  con- 
fined to  destroy  the  mines  of  Copper  in  Hungaria. 

16.  There  is  also  a  Relation  extant  in  the  life  oi  Paul  the  Hermit   Example. 
of  a  Satyr  appearing  to  him  in  the  Woods,  and  discoursing  with  him 

that  it  was  a  mortal  Creature  as  he,  and  served  the  same  God, 
dehorting  the  people  to  worship  them  for  demi-Gods,  as  they  had 
been  accustomed  to  ;  Like  unto  this  is  the  Story  of  the  Death  of  the 
great  God  Pan  ;  That  a  Mariner  sailing  by  the  Island  of  Cicilia, 
was  called  by  his  name  from  the  shore,  and  by  a  certain  voice  was  Example. 
bid  to  tell  the  Inhabitants  of  the  next  Island,  that  the  great  God  Pan 
was  dead,  which  he  o/beyed,  and  though  in  the  next  Island  there  were  53. 
no  Inhabitants,  yet  when  he  approached  he  proclaimed,  towards  the 
shoar  that  Pan  was  deceased,  immediately  after  which  Proclamation 
he  could  sensibly  hear  most  doleful  and  lachrymable  Cryes,  and 
noyses,  as  of  those  that  lamented  his  departure. 

17.  Eanti&P.  is  sayd  by  Magitians,  to  be  a  water  Spirit,  who  is  ever  janthez.%f\x 
present  when  any  are  drownd  in  the  water,  being  delighted  much  in  °^  *®  ^^'®'^* 
the  destruction  of  mankinde,  that  it  may  enjoy  the  Company  of  their 

Astral  Spirits  after  their  decease  ;  for  according  to  the  four  Com- 
plexions or  Constitutions  of  the  body  of  Man,  The  Astral  Spirit 
associates  it  self  with  separated  substances  ;  The  Phlegmatick, 
to  the  watry  Spirits  :  The  Sanguine,  to  those  of  the  Aire  ;  The 
Cholerick,  to  the  Fire ;  and  the  Melancholy,  to  the  Terrestrial 
Spirits.  But  this  is  only  to  be  supposed  of  such  persons  as  dyed 
in  discontent,  and  restlesness. 

18.  Of  another  sort  are  such  Aquatick  Aiiitnals  as  in  former  times  Watry  Spirits 
have  conversed,  and  procreated  with  mankinde  bearing  divers  Children ;  '  '*'  procreate. 
And  at  length  snatching  all  away  into  the  watry  Element  again, 

whereof  there  are  variety  of  Examples  in  Cardanus  and  Bodin.  Of 
this  sort  was  the  Familiar  of  Paiilus  a  Mendicant  Frier,  called  by  him 
;iFIorintcIIa,  and  entertaind  as  his  Bed-fellow  for  forty  years,  though 
unknown  and  unseen  to  any  but  himself,  till  upon  some  unhandsome 
carriage  of  the  Fryer,  his  Companion  accompanymg  him  over  the 
Damibe^  leapt  into  the  River  and  was  never  after  seen. 

3  u 


514 


Book  II. 


A  Discourse  concerning; 


Apparitions  i 
the  water. 


Prophetical  r 

vers,  and  vo- 
cal fountains. 


Example. 


Spirits  in 
Greeti-Land 


Destroj-ing 
Spirits. 


54. 


19.  Innumerable  are  the  reports  and  accidents  incident  unto  such 
as  frequent  the  seas,  as  fisher-men  and  sailers  who  discourse  of  noises, 
flashes,  shadows,  ecchoes,  and  other  visible  appearances  nightly  seen, 
and  heard,  upon  the  surface  of  the  water.  And  as  the  disposition  of  the 
Heavens  is  according  to  the  constellations,  and  climates,  so  are  these 
spectres  appropriate  to  particular  parts,  and  coasts,  from  the  North  to 
the  Southern  Pole.  But  more  especially,  abounding  in  the  North, 
about  Nof'weigh  Isleland,  Green  Land,  and  Nova  Zenibla. 

20.  Neither  are  the  Storyes  of  the  Greek,  and  Latine  Poets  all 
together  to  be  sleighted  in  this  particular  ;  for  many  verities  are  inter- 
-woven  with  their  fictions,  they  speak  of  vocal  Forrests,  as  Dodona,  of 
Talkative  Rivers,  as  Scaniander,  of  sensitive  Fountains  as  Arethusa, 
Menippa,  and  ALagle  ;  Which  more  credible  Historians  have  partly 
confirmed  in  the  Relation  of  Dodona,  asserting  that  the  trees  do  seem 
to  speak  by  reason  of  the  various  Apparitions,  and  Phantasms,  that 
attend  the  Forrest.  And  also  in  the  Story  of  the  River  Scamander, 
which  is  sayd  at  this  day  to  afford  plenty  of  spectres,  and  prophetical 
Spirits,  that  have  nightly  conversation  with  the  Tttrkish  Sailers 
coming  by  that  way  with  Gallyes  into  the  Mediterranean. 

21.  The  like  is  reported  of  a  Castle  in  Norweigh  standing  over  a 
Lake  wherein  a  Satyr  appeareth  sounding  a  Trumpet  before  the  death 
of  any  Souldier,  or  Governour  belonging  to  the  same,  tis  sayd  to  be 
the  Ghost  of  some  murdered  Captain  that  hath  become  so  Fatal,  and 
Ominous  to  his  Successors.  But  with  more  probability  may  be 
called  a  Spectre  proper  to  the  place  according  to  the  Constellation. 

22.  And  it  hath  been  the  conjecture  of  eminent  speculators  that 
from  the  Loins  of  such  arise  the  numerous  brood  of  Elves,  Faeryes, 
Lycajithropi ;  And  P/]i,'';;y'i?^,  sometimes  visible,  .sometimes  invisible  in 
Green-Land  ?ind.  the  adjacent  rocks  where  they  have  no  concomitants, 
but  bears  and  scurvy-grass  to  mix,  and  make  merry  withal,  except 
they  pass  from  thence  to  the  Northern  parts  of  America,  where  they 
shall  find  their  ofif-spring  adored  for  Gods,  and  Goddesses,  by  the 
ignorant  Inhabitants  about  new  Albion,  and  as  far  South  as  Mexico, 
as  is  amply  related  in  the  discourses  of  Drake,  Cortes  and  PiircJias 
concerning  the  conquest  and  discovery  of  these  Territoryes. 

23.  By  Apparitions  upon  the  water  many  have  been  tempted  to  leap 
into  the  Sea  in  pursuit  thereof  till  they  were  drowned,  of  which 
spectres  there  is  a  sort  called  by  Pselhis,  Ordales,  who  do  appear  like 
Ducks  or  other  Water  fouls,  till  they  by  fluttering  upon  the  water,  do 
entice  their  followers  to  pursue  them  so  farr  that  many  perish  in  the 
attempt,  which  doth  greatly  delight  these  faithless/  Spirits  who  (as  we 
have  said  before)  do  long  to  accompany  their  Astral  Spirits  after  their 
decease.     An  Example  of  this  kinde  I   my  self  knew,  besides  the 


Devils  and  Spirits.  cnu-.  iv.  5 1 5 

numerous  relations  I  have  had  from  the  mouths  of  others,  which  con- 
firm the  opinions  of  the  antient  Magicians  concerning  these  water 
Spirits,  that  of  all  the  rest  they  are  the  most  deceitful,  and  dangerous, 
like  the  flattering  Seas,  and  swift  gliding  Torrents,  that  when  they 
have  wonn  any  thing,  to  admire,  and  sound  them,  do  carry  them 
violently  into  the  abysse  of  their  own  Element. 

24.  But  we  will  leave  the  waters  and  insist  a  little  on  the  nature  of 
Igneous  or  Fiery  Spirits  that  inhabit  the  Mountains  in  Hecla,  ^Etna,   Fiery  Spirits. 
Propo  Champ,  and  Poconzi ;  Where  the  Courts,  and  Castles  of  these 
puissant  Champions  are  kept.    The  opinion  of  some  is,  That  they  are  What  these 
not  Astral,  but  Infernal  Spirits,  and  Damned  Souls,  that  for  a  term     ^"^  ^  ^^^' 
of  years  are  confined  to  these  burning  Mountains  for  their  Iniquities  : 

Which  opinion  although  it  be  granted,  yet  we  may  assert.  That  for 
the  most  part  the  apparitions,  sounds,  noices,  clangors,  and  clamors, 
that  are  heard  about  the  Mountain  Hccla  in  Island  ^.nd  other  places, 
are  the  effects  of  separated  Starry  beings,  who  are  neither  capable  of 
good  nor  evill,  but  are  of  a  middle  vegetative  nature,  and  at  the 
dissolution  of  the  Media  Natura  shall  be  again  reduced  into  their 
primary  JEih&v. 

25.  And  from  natural  Causes,  it  may  be  easily  demonstrated,  That   why  they  de- 
there  is  great  Correspondence  betwi.xt  such  substances,  and  the  Ele-    J-'feiVmenf  '"^ 
ment  of  fire,  by  reason    of  the    Internal  Flagrat  and  Central   Life 
proceeding  from  the  Quintessence  or*  one  only  Element  which  upholds    [*  >  of] 
them,  in   Motion,   Life,   and   Nourishment.     As   every  natural,  and 
supernatural  being  is  upheld,  and   maintain'd  out  of  the  self-same 

root  from  whence  it  had  its  original,  or  rise  ;  So  the  Angels  feed  upon 
the  Celestial  Manna,  The  Devils  of  the  fruits  of  Hell,  which  is 
natural  to  their  appetite,  as  trash  for  swine  ;  the  Astral  beings  ;  of  the 
source  of  the  stars,  the  Beasts,  Birds,  or  Reptiles  of  the  fruits  of 
the  Eatth,t  and  the  gas  of  the  Air,  the  fishes  of  the  blass  of  the  [1  sic] 
Water ;  But  more  particularly,  every  thing  is  nourished  by  its 
Mother,  as  Infants  at  the  Breast,  either  by  e.xhausting  or  fomen- 
tation. 

26.  Such   Spirits  are  very  officious  in  the  burnings  of  Towns,  or   Spiritsth.it 
Cole-pits,  delighting  much  to  dance  and  e.xult  amidst  the  flames,  and 
become  Incendiaries  worse  then  the  material  Cause  of  the  Combus- 
tion, often  tempting  men  in  drukeness,J  to  burn  their  own  Houses,    [j  sic] 
and  causing  Servants  carelesly  to  sleep,  that  such  unlucky  accidents 

may  happen.  As  the  Story  of  Kzarwilwui  a  Town  in  Poland  doth 
confirm,  which  was  reduced  to  ashes  by  three  of  these  pestilentious 
Animals,  called  ^aggos.  Uroitnlral,  and  UallrtDin,  who  after  many  open 
Threatnings  for  si.x  months  together,  that  they  would  destroy  the  City, 
and  Citizens,  did  on  a  dark  and  stormy  night,  set  all  on  fire  on  a 


5 1 6  Book  II.  A  Dlscouvse  concerning 

suddain  in  twenty  or  thirty  several  places,  which  irrecoverably  de- 
stroyed the  Inhabitants. 
Their  food  and  27.  As  for  the  nourishment  of  fiery  Spirits,  it  is  radical  heat,  and 

pastime.  ^^  influence  of  the  Aery  Region  ;  their  sport  and  pastime  consisteth 

for  the  most  part  in  tumbling,  and  fooling  one  with  another  when  the 
flames  are  most  impetuous,  and  violent  in  the  Mountains.-  And  it  is 
likewise  credited  by  some  that  their  office  is  to  cruciate  and  punish 
some  Evil  Livers,  retaining,  and  tormenting  their  Souls,  or  Astral 
Spirits  for  many  years  after  the  Bodies  decease,  which  is  too  empty  a 
notion  to  be  hearkened  unto  by  any  that  are  well  informed  of  their 
natures. 
Why  they  de-  28.  Neither  is  it  to  be  wondered  at  that  they  are  so  much  delighted 

fien'^  quality.  ^'''■^  ^^  fiery  quality  in  regard  of  their  affinity  and  appropriation  with 
infernal  spirits,  whose  state  and  being  is  altogether  damnable  and 
deplorable  ;  for  although  they  have  not  the  ability  of  attaining  either 
the  Heavenly  or  Infernal  quality,  by  reason  that  they  are  utterly  voyd 
of  the  innermost  Center,  and  may  be  rather  called  bruits,  then  rational 
*  Fire]  Animals,  yet  because  they  belong  to  the  outermost  *principle,  such  is 

their  innate  Affinity,  and  Unity  with  the  dark  World,  or  infernal  King- 
dome  that  they  do  often  become  the  Devils  Agents  to  propagate  his 
works  upon  the  face  of  the  Earth./ 
Astral  Spirits  55.       29.  By  the  Instigations  of  infernal  Spirits  they  are  often  sent  to 
the"dev[ri.'''  terrifie  men  with  nocturnal  visions,  in  the  hkeness  of  monstrous  Beasts 

or  Ghosts  of  their  deceased  Friends.    They  are  moreover  often  abetted 
to  tempt  and  provoke  melancholy  people   to   execute   themselves  ; 
besides  innumerable  wayes  they  have  of  executing  the  pleasures  of 
[»  .wV]  *iniquous  Spirits  through  malicious  Instigations, and  secret  Stratagems 

projected  by  them  to  the  destruction  of  mortal  men,  especially  when 
the  work  to  be  effected  by  the  Devil  is  too  too  hard  for  his  subtle  and 
spiritual  nature  to  bring  to  pass,  because  the  same  belongs  to  the 
Astral  source  or  outward  principle  to  which  these  dubious  Spirits  do 
properly  belong  ;  then  are  they  frequently  sollicited  to  mediate  in  such 
treacherous  actions,  as  the  hellish  Spirits  have  conspired  against  the 
Lives  of  mortal  men. 
Why  the  devil  -jo.  More  particularly,  These  Spirits  that  belong  to  the  fiery  Element, 

help.  are  most  officious  in  this  kinde  of  service,  being  naturally  such  as  the 

Antecedent  matter  hath  sufficiently  demonstrated  ;  but  according  to 
the  ranks  and  Categoryes  to  which  they  belong,  some  of  them  are 
more  inveterate,  and  malicious  in  their  undertakings  then  the  rest. 
But  every  kinde  of  Astral  Spirit  is  obsequious  to  the  Kingdome  of 
darkness,  that  the  devilish  Spirits  can  effect  little  or  nothing  without 
their  assistance  in  this  external  principle  of  the  Starrs  and  Elements 
upon  the  bodies  or  possessions  of  Mankind  ;  because  their  bodies  are 


Divels  and  Spirits. 


Chap.  IV. 


517 


too  crude  and  rough  for  the  conveyance  of  their  influence,  either  in 
Dreams,  Raptures,  Phikres,  Charms,  or  Constellations,  as  the  follow- 
ing Chapter  of  the  nature  of  Infernal  beings  shall  make  plain,  wherein 
the  nature  and  capacity  of  every  damned  Spirit  is  decyphered 
according  to  the  truth  of  the  antient  Philosophy. 

31.  Leave  we  now  the  Spirits  of  the  fire,  to  illustrate  the  natures  of  Subterranean 
subterranean  Beings,  whose  Orders,  Species,  and  Degrees,  are  various;  '""'^' 
for  they  consist  in  these  distinctions,  vis.  Spirits  of  men  deceased, 
Souls  of  men  deceased,  separated  Spirits  Astral,  separate  Spirits 
semi- Infernal,  Spirits  appropriate  to  the  Constellations  where  any  of 
the  seven  metals,  viz.  Saturn,  Jupiter,  Mars,  Sol,  Lima,  Venus, 
Mercury,  are  found  in  the  bowels  of  the  Earth  ;  and  as  farr  as  the 
natures  of  Minerals  are  distinct  one  from  the  other,  so  much  distant 
are  these  Subterranean  Spirits  in  Nature  and  Faculty  in  respect  of 
their  places,  shapes,  names,  and  qualities. 

32.  But  they  are  not  all  confined  unto  the  metallick  Kingdome  ;  for   Spirits  of  the 
there  are  also  Spirits  of  the  Mountains,  Vallies,  Caves,  Deeps,  Hiata's,    caves.^and 
or  Chasma's  of  the  Earth,  hidden  Treasures,  Tombs,  Vaults,  and   Tombs. 
Sepultures  of  the  Dead.      To  the  last  belong  the  Astral  Spirits  of 
deceased  Mortals,  that  delight  to  hover  over  the  antient  Carcases  to 
which  they  belong'd,  seeking  still  to  be   dissolved,   and   diligently 
enquiring  the  Cause  of  their  retention  ;  such  are  resident  in  silent 
Caves,  and  solitary  Vaults,  where  the  deceased  lie  till  the  Humidum 
Radicale  be  exciccate,  and  totally  dryd  up,  after  which  their  tricks 
are  no  more  manifest,  but  are  utterly  extinguished,  and  annihilated. 

33.  To  the  next,  belong  such  Spirits  as  are  Protectors  of  hidden 
Treasures,  from  a  natural  Cause,  from  whence  they  do  exceedingly 
envy  mans  benefit,  and  accomodation  in  the  discovery  thereof,  ever 
haunting  such  places  where  money  is  conceal'd,  and  retaining  malevo- 
lent and  poysonous  Influences,  to  blast  the  Lives  and  Limbs  of  those 
that  dare  to  attempt  the  discovery  thereof :  Peters  of  Devonshire  with 
his  confederates,  who  by  Conjuration  attempted  to  dig  for  such 
defended  Treasures,  was  crumbled  into  Atonies,  as  it  were,  being 
reduced  to  Ashes  with  his  Companions  in  the  twinkling  of  an  eye. 

34.  And  upon  this  particular,  we  have  plenty  of  Examples  of  the    The  nature  of 
destruction  of  such  as  by  Magical  experiments  have  discovered  hidden    ^"'^'^  Spirits. 
Treasures  ;  which  instances  do  rather  seem  to  prove,  That  such  as 

haunt  these  places  do  more  nearly  belong  to  the  Infernal,  then  to  the 
Astral  Hierarchy,  in  regard  that  they  are  so  infesting  and  inveterate 
to  Mortal  men,  that  the  Grand  Intention  of  the  Prince  of  darkness 
may  be  accomplished  in  their  designs./ 

35.  But  of  all  the  rest  such  as  haunt  Mines  and  mettle  men,  are  the   56.Spiritsthatin- 
most  pernicious,  and  frequent  from  the  same  Cause  with  the  former.    Miners. 


Spirits  of  hid- 
den Treasures. 


5i8 


Book  II. 


A  Discou7'se  concerning 


An  Example 
of  a  turbulent 
Spirit. 


Conclusion, 


The  nature  of  such  is  very  violent ;  they  do  often  slay  whole  Companies 
of  Labourers,  they  do  sometimes  send  inundations  that  destroy  both  the 
Mines,  and  Miners,  they  bring  noxious  and  malignant  vapours  to  stiile 
the  laborious  workmen  ;  briefly,  their  whole  delight  and  faculty  con- 
sists in  tormenting,  killing,  and  crushing  men  that  seek  such  Treasures, 
that  mankind  may  never  partake  thereof  to  relieve  their  Cares,  and 
worldly  necessities. 

36.  Such  was  Ancebergius  a  most  virulent  Animal  that  did  utterly 
confound  the  undertakings  of  those  that  laboured  in  the  richest  Silver 
mine  in  Gerinatiy,  called  Corona  Rosacea.  He  would  often  shew  him- 
self in  the  likeness  of  a  he-goat  with  Golden  horns,  pushing  down  the 
workmen  with  great  violence,  sometimes  like  a  Horse  breathing  flames, 
and  pestilence  at  his  Nostrils.  At  other  times  he  represented  a  Monk 
in  all  his  Pontificalilnis^  flouting  at  their  Labour,  and  imitating  their 
Actions  with  scorn  and  dedignation,  till  by  his  daily  and  continued 
molestation  he  gave  them  no  further  ability  of  perseverance. 

il.  Thus,  I  have  hinted  the  various  distinctions,  and  sub-distinc- 
tions of  Astral  Spirits  proper  or  common,  illustrating  their  natures 
according  to  the  opinions  of  the  Learned  ;  from  thence  I  proceed  to 
say  what  the  Infernal  Hierarchy  is,  and  whereof  it  doth  consist  in  this 
fifth  Chapter  following. 


Chap.    V. 


What  this  I. 

Chapter  treats 
of. 


The  place  of 
hell  or  the  ha- 
bitation of  de- 
vils. 


Of  the  Infernal  Spirits^  or  Devils.^  and  damned  Souls  lreaiing\ 
what  their  Natures.,  Names,  and  Powers  are.,  &c. 


L 


Eaving  the  Astral  Kingdome,  I  will  now  proceed  to  describe 
the  natures,  and  distinctions  of  Infernal  Spirits  or  Devils,  and 
damned  Souls,  who  are  to  be  considered  according  to  their 
ranks, and  orders,  exactly  correspondent  to  the  Quires,  and  Hierarchies 
of  the  Angels,  or  Celestial  beings,  wherein  I  will  insist  upon  their 
names,  shapes,  places,  times,  orders,  powers,  and  capacities,  proceed- 
ing gradually  from  a  general  narration,  to  a  particular  Anatomy  of 
every  sort  of  Spirit  in  its  proper  place  and  order. 

2.  As  for  the  Locality  or  Circumscription  of  the  Kingdome  of  dark- 
ness, it  is  farr  otherwise  to  be  considered  then  the  vulgar  account  it, 
who  esteem  the  hellish  habitation,  a  distinct  Chasma  or  Gulph  in  a 


Devils  and  Spirits. 


Chap.  V. 


519 


certain  place,  above,  under,  or  in  the  Center  of  the  Earth,  where  in- 
numerable Devils,  and  wicked  Souls  inhabit,  who  are  perpetually 
scorched,  and  tormented  with  material  flames  of  fire.  This  is  the 
opinion  which  naturally  all  men  are  addicted  and  prone  unto.  But  if 
we  will  rightly  consider  the  Kingdomeof  Heaven  and  Hell,  in  respect 
of  one  another,  we  must  look  upon  the  similitude  of  light  and  darkness 
in  this  outward  world,  who  are  not  circumscribed,  nor  separate  as  to 
Locality  from  one  another  ;  for  when  the  sun  arises,  the  darkness  of 
the  night  disappeareth,  not  that  it  removes  it  self  to  some  other  place 
or  Country,  but  the  brightness  of  the  light  overpovvereth  it,  and 
swallows  it  up,  so  that  though  it  disappeareth,  yet  it  is  as  really  there 
as  the  light  is. 

3.  This  is  also  to  be  considered  in*the  description  of  the  Habitations 
of  good,  or  evill  beings,  that  they  are  really  in  one  another,  yet  not 
comprehended  of  one  another,  neither  indeed  can  they  be,  for  the 
evil  Spirits  if  they  should  remove  ten  thousand  miles,  yet  are  they  in 
the  same  quality  and  source,  never  able  tofinde  out  or  discover  where 
the  Kingdome  of  Heaven  is  to  be  found,  though  it  be  really  through, 
and  through  with  the  dark  Kingdome,  but  in  another  quality  which 
makes  them  strangers  to  one  another. 

4.  A  similitude  hereof  we  have  in  the  faculties  of  the  humane  Life, 
as  to  the  indowments  of  the  Soul  considered  in  the  just,  and  in  the 
wicked  ;  for  to  be  good,  pure,  and  holy,  is  really  present  as  a  quality 
in potentia  with  the  depraved/  soul,  although  at  that  instant  the  Soul 
be  cloathed  with  Abominations,  so  that  the  eye  which  should  behold 
God  or  Goodness  is  put  out.  Yet  if  the  soul  would  but  come  out  of 
it  self,  and  enter  into  another  source  or  principle,  in  the  center  it 
might  come  to  see  the  Kingdome  of  Heaven  within  it  self,  according 
to  the  Scripture,  and  Moses,  \T/ie  word  is  nigJi  thee,  in  thy  heart,  and 
in  thy  Mouth. 

5.  True  it  is  that  the  Devils  and  damned  Souls  cannot  sometimes 
manifest  themselvs  in  this  Astral  World,  because  the  nature  of  some 
of  them  is  more  near  unto  the  external  quality  then  of  others,  so  that 
although  properly  the  very  innermost  and  outermost  darkness  be 
their  proximate  abode,  yet  they  do  frequently  flourish,  live,  move,  and 
germinate  in  the  Aery  Region,  being  some  of  them  finite  and  deter- 
minate Creatures. 

6.  But  according  to  their  fiery  nature,  it  is  very  difficult  for  them  to 
appear  in  this  outward  world,  because  there  is  a  whole  principle  or 
gulph  betwixt  them,  to  wit,  they  are  shut  up  in  another  quality  or 
existence,  so  that  they  can  with  greater  difficulty  finde  out  the  being 
of  this  World,  or  come  with  their  presence  into  the  same,  then  we  can 
remove  into  the  Kingdome  of  Heaven,  or  Hell  with  our  intellectual 


Illustrated  by 
a  similitude. 
[»  text  iu] 


The  differe- 
rence  [i/t] 
betwixt  he.iveii 
and  hell. 

57. 


[t  Deut.  30,  19  ] 


How  the  Devils 
can  come  into 
this  World. 


The  great  diffi- 
culty of  their 
appearance. 


520 


Book  II. 


A  Discourse  concerning 


The  cause  of 
few  appearan- 
ces now. 


The  Devils 
power  in  the 
time  of  the 
Law. 


His  power  un- 
der Christ  in 
the  flesh. 


Under  Chri- 
stianity. 


man  ;  for  if  it  were  otherwise,  and  that  the  Divels  had  power  to 
appear  unto  Mortals  as  they  list,  how  many  Towns,  Cities,  &^c.  should 
be  destroyed,  and  burnt  to  the  ground,  how  many  Infants  should  be 
kild  by  their  malicious  power  !  yea  few  or  none  might  then  escape  in 
Lives,  or  Possessions,  and  sound  minds,  whereas  now  all  these  enjoy- 
ments are  free  amongst  mortals,  which  proves,  that  it  is  exceeding 
hard  for  evill  Spirits  to  appear  in  the  third  principle  of  this  world,  as 
for  a  man  to  live  under  water,  and  fishes  on  the  Land.  Yet  must  we 
grant,  that  when  the  imaginations,  and  earnest  desires  of  some 
particular  Wizards,  and  envious  Creatures  have  stirr'd  up  the  center 
of  Hell  within  themselvs,  that  then  the  Devil  hath  sometimes  access 
to  this  world  in  their  desires,  and  continues  here  to  vex,  and  torment 
so  long  as  the  strength  of  that  desire  remains  which  was  the  first 
attractive  Cause. 

7.  For  the  very  cause  of  the  paucity  of  appearances  in  these  dayes, 
is  the  fulness  of  time,  and  the  brightness  of  Christianity,  dispelling 
such  mists,  as  the  sun  doth  cause  the  clouds  to  vanish,  not  by  any 
violence  or  compulsion,  but  from  a  natural  cause  ;  even  so  the  King- 
dome  of  Light  as  it  grows  over  mans  soul,  in  power  and  dominion, 
doth  naturally  close  up  the  Center  of  darkness,  and  scatter  the 
influences  of  the  Devil  so  that  his  tricks  lye  in  the  dust,  and  his  will  at 
length  becomes  wholly  passive  as  to  man. 

8.  In  the  time  of  the  Law,  when  the  wrath  and  jealousie  of  the 
Father,  had  the  dominion  in  the  Kingdom  of  Nature,  all  Infernal 
Spirits  had  more  easie  access  unto  mankind  then  now  they  have  ;  for 
before  the  Incarnation  of  Christ,  the  anger  of  God  had  more  dominion 
over  the  soul  of  Man,  and  was  more  near  in  nature  unto  the  same  ;  so 
that  the  Devils  could  with  more  facility  spring  up  in  the  element  of 
Wrath,  to  manifest  themselves  in  this  outward  principle,  because  the 
very  Basis  and  Foundation  of  Hell  beneath,  is  built  and  composed  of 
the  Wrath  of  God,  which  is  the  channel  to  convey  the  Devil  into  this 
sublunary  World. 

9.  But  when  Christ  began  to  be  manifest  unto  the  World,  the 
multiplicity  of  Appearances,  and  possessed  with  Devils,  began  insen- 
sibly to  decay  and  vanish.  And  if  any  should  object,  That  betwixt 
the  space  of  his  Incarnation  and  his  Sufferijtg,  such  accidents  were 
rather  more  freqttent  than  in  the  times  before:  To  this  I  answer. 
That  the  Devil  knowing  well  that  his  time  was  but  short  ;  and  also 
knowing,  that  till  the  great  Sacrifice  was  offered  up,  he  had  leave  to 
range  and  rove  abroad  the  Kingdom  of  this  World  ;  therefore  he 
imployed  all  his  forces  and  endeavours  to  torment  those  miserable 
souls  and  captives  to  whom  Christ  came  to  Preach  Deliverance. 

10.  But  after  the  Partition  wall  was  broken  down,  and  the  vail  of 


Devils  and  Spirits. 


CnAr.  V. 


521 


Moses.,  and  of  the  anger  of  God  from  off  the  soul  in  the  death  of  Christ, 
there  was  a  sensible  and  visible  decay  of  the  Devils  prancks  amongst 
mortals,  and  that  little  remnant/  of  Lunaticks  and  Possessed,  which  58. 
continued  after  Christ,  did  the  Apostles  relieve  and  set  at  liberty, 
through  the  influence  and  virtue  of  the  promise  of  the  Son  of  God  (to 
wit)  the  Holy  Ghost,  or  the  Comforter,  which  could  not  come  until  he 
went  away  :  And  on  the  day  of  Pefttecost,  whilst  they  waited  in 
humility  for  the  fulfilling  of  his  promise,  the  very  effect  of  Christs 
birth  and  sufferings  did  first  manifest  it  self,  when  the  Holy  Ghost 
sprung  up  amongst  them,  to  the  destruction  of  Sin  and  Satan. 

11.  And  so   long  as  the  purity  of  Christianity  continued  in  the    Under  Aposta- 
Primitive  Church,  there  were  very  few  that  the  Devil  could  personally 

or  actually  lay  hold  of  in  the  Astral  Man,  for  the  space  of  two  hun- 
dred years  after  the  death  of  Christ,  until  that  from  Meekness  and 
Abstinence,  the  Christians  began  to  exalt  themselves  in  Loftiness 
and  Worldly  Honours  ;  then  the  Devil  began  to  exalt  his  head 
amongst  the  Lip-Christians,  bewitching  them  into  every  Lust  ;  and 
captivating  their  inward  and  outward  faculties  at  his  pleasure.  As 
all  along  in  Popery  is  clearly  seen. 

12.  Yet  notwithstanding,  the  coming  of  Christ  hath  prevented  the    Under  idoia- 
Devils  force  in  general.     Such  Nations  as  have  never  embraced  the 
Christian  Faith,  are  still  deluded  and  bewitched  by  him  ;  because 

the  center  hath  never  been  actually  awakened  in  any  of  them,  so 
that  the  Devils  power  prevails  over  them  mightily,  to  seduce  them  to 
worship  things  visible,  and  not  the  true  God  :  For  where  the  most 
darkness  is  in  Religion  and  Worship,  or  in  natural  understanding, 
there  his  power  is  most  predominant  ;  As  in  Tartary,  China,  and 
the  East-Indies ;  also  in  Lapland,  Finland,  and  the  Northern 
Islands. 

13.  In  the    West-Indies  or  America,  his  access  is  very  facil  and    How  power  in 

^  ,        -    ,     ,  .  ,         ,  ,  .  ,  new-discovered 

freequent  to  the  Inhabitants,  so  that  by  custom  and  contmuance  they  Lands, 
were  at  the  first  discovery  thereof,  become  so  much  substitute  and 
obsequious  to  his  power,  that  though  they  knew  him  to  be  a  power 
of  Darkness,  yet  they  adored  him  lest  he  should  destroy  them  and 
their  Children.  And  unto  such  a  height  were  they  come  at  the  Land- 
ing of  Cortes,  Drake,  and  Vandernort,  that  they  could  familiarly 
convert  themselves  into  Wolves,  Bears,  and  other  furious  Beasts  ;  in 
which  Metamorphosis  their  Enthusiasms  and  Divinations  were 
suggested,  and  such  were  held  in  greatest  esteem. 

14.  Till  upon  the  Invasion  of  the  Spaniards,  the  greater  evil  drove    His  power  in 
out  the  less,  and  the  cruel  Murthers  of  that  Antichristian  tradition, 

did  both  depopulate  the  Islands  and  most  of  the  Continent  ;  and 
also  by  accident,  though  not  through  any  good  intention,  extirpate 

3X 


A  Discourse  conccrniiio^ 


The  variety  of 
Conjurations 
according  to 
the  Countries. 


Why  few  are  59. 
able  to  raise 
Spirits. 


The  Names  of 
Devils  in  the 
time  of  the 
Law. 


the  race  of  such  as  addicted  themselves  to  this  infamous  sort  of 
Divination.  In  which  devastation,  and  bloody  inquisition,  their  Idols 
were  discovered  with  their  Oracles  and  Inchantments,  far  different 
from  the  European  Conjurers,  and  any  of  their  Ceremonies. 

15.  But  that  which  is  the  most  remarkable  in  the  Infernal  proceed- 
ings, is  this.  That  there  is  not  any  Nation  under  the  Sun,  but  the 
Devil  hath  introduced  himself  amongst  them  through  their  Cere- 
monies and  Worship,  though  quite  opposite  to  one  another  :  For  in 
the  Kingdom  of  China,  by  the  sacrifice  of  Blood  and  Panaak,  he  is 
Conjured  and  Exorcized  through  the  repetitions  of  several  Super- 
stitious Invocations  to  the  Sun  and  Moon.  In  Tartary  the  Magicians 
go  quite  another  way  to  work,  with  Offerings  to  the  Ocean,  to  the 
Mountains,  and  the  Rivers,  fuming  Incense,  and  divers  sorts  of 
Feathers  ;  by  which  means  the  Devils  are  compelled  to  appear.  So 
that  we  see  how  this  Proteus  can  dispose  himself  in  the  divers  King- 
doms of  this  World  ;  being  called  by  other  names  in  Tartary,  China, 
the  ^aj/ and  West-Indies,  &lc.  then  amongst  the  European  Conjurers. 
Likewise  the  Greeks  and  Romans  could  Invocate  Spirits  by  Prayers 
unto  the  Moon,  and  divers  Sacrifices  of  Milk,  Honey,  Vervine,  and 
Blood.  And  those  that  are  addicted  to  Conjurations  in  Christianity, 
have  attained  to  a  more  lofty  and  ample  manner  of  Incantation  and 
Conjuring  with  Magical  Garments,  Fire,  Candles,  Circles,  Astrologi- 
cal Observations,  Invocations,  and  holy  Names  of  God,  according  to 
the  Kaballa  of  the/ewsl 

16.  So  that  every  distinct  Nation  hath  conformed  its  Conjuration 
unto  the  Ceremonies  of  that  Religion  which  it  professeth  :  And  it  is 
to  be  observed,  That  from  a  natural  cause  every  Nation  hath  its 
Conjurations  and  Names  of  Devils,  from  the  Constellation  under 
which  the  Countrey  lyeth,  and  from  the  Air  or  Wind  to  which  such 
particular  Dominations  do  belong  ;  so  that  no  effect  would  follow,  if 
one  Countrey  should  traditionally  inure  themselves  to  the  Forms  and 
Exorcisms  that  are  used  by  another  Nation.  And  therefore  is  it  that 
so  many  attempts  are  offered  in  vain  amongst  professed  Christians  to 
raise  Spirits,  because  they  have  little  or  nothing  from  their  own 
Constellation,  but  make  use  of  what  they  have  borrowed  from  the 
Greeks  and  Romans,  or  the  ancient  Imbecillity  of  the  ^Egyptians 
Priests  ;  I  mean,  their  simple  forms  of  Invocation. 

17.  But  because  we  are  rather  upon  the  discovery  of  the  Infernal 
Kingdom,  as  it  hath  no  dependence  upon  the  doings  of  mortal  Men  ; 
therefore  we  will  proceed  to  discover  what  the  Antients  have  said 
concerning  it  :  So  the  next  which  we  fall  upon  after  the  descrip- 
tion of  their  Habitations,  and  the  manner  of  their  Appearances,  is 
their  Names  and  Appellations  diversly  considered.     First,  from  the 


Devils  and  Spirits. 


523 


icir  Names 
in  China. 


GreecL 
Italv. 
West  Indies. 


Creation  of  the  World  to  the  coming  of  Christ,  they  retained  tlie 
Hebretu  names,  as  Uflial.  13aal,  tjanljf tuh,  ?tfla!),  ^l(or,  latalilron,  &c. 
according  to  the  scctiluin  under  which  they  were  Invocated  ;  assum- 
ing names  according  to  the  present  occasion  about  which  they  were 
imployed. 

18.  Under  the  Constellation  of  China,  they  are  Invocated  by  the  Ti 
Names  l^aw,  ^inoam,  flantam,  ISal,  Baltal,  Sfjrall,  the  six  Governours 
or  Presidents  :  (fTfjanrailfjian,  the  chief  of  the  Devils  :  ^o,  lUai)in, 
flalfeill,  flcto,  the  Devils  of  the  four  Winds  :  Urail,  Um,  ^ntl,  Siial,  the 
Devils  of  the  four  Elements.  And  according  to  the  nature  of  their 
language  or  words  which  do  all  consist  of  no  more  then  one  syllable, 

so  are  the  Devils  named.  Yea,  as  it  is  conjectured  by  many  learned 
Magicians,  this  language  of  the  Chinenses  is  more  Magical  and  adap- 
ted to  Conjurations,  then  all 'the  Oriental  Tongues,  h&zz.ws,Q.  of  the 
consonancy  and  copiousness  thereof,  together  with  the  numerous  and 
various  Characters  used  by  them. 

19.  \n\h&  East-l7idies,2^\di\n  Tartary,  the  Names  are  the  same  in  i^  ■^'"■s' 
with  those  of  China,  though  the  Ceremonies  differ.  In  Persia,  Arabia,  TarUka. 
Natalia,  j-Egypt,  ^Ethiopia,  the  Names  are  the  same  with  th.^  Jezuish 
Rabbins.  But  the  Greeks  and  Ro/nans  have  different  from  the  rest, 
according  to  their  Language  and  Superstitions.  The  Turks,  Mtisco- 
vites,  Russians,  Lapponians,  and  Norwegians,  make  use  of  the 
Sclavofiian  tongue  in  all  their  Conjurations.  The  West-hidians 
have  very  strange  and  antick  Names  and  Ceremonies  of  their  own, 
nothing  depending  on  the  Traditions  and  Practices  of  the  old  World ; 
for,  as  is  related  before,  the  Devil  is  sufficiently  capable  of  introduc- 
ing himself  through  the  Religious  Superstitions  of  any  Nation  whom- 
soever, according  to  the  Constellations,  although  strangers  to  the 
Rites  and  Ceremonies  of  others. 

20.  But  though  their  Names  be  conformable  to  the  Language  and 
Climate  of  that  Nation  where  they  are  raised  or  called  ;  yet  have 
they  divers  Names,  suppose  twenty  or  thirty  to  one  Devil,  according 
to  the  several  ministrations  they  have  had  from  the  Creation  to  this 
day,  leaving  a  several  name  behinde  them  at  each  of  their  appear- 
ances upon  the  earth  ;  for,  according  to  the  testimony  of  the  Devil 
himself,  if  credit  may  be  given  to  Devils,  they,  as  they  are  abstrac- 
tively considered  in  their  own  Kingdom,  have  no  imposed  Names  of 
distinction,  but  are  forced  to  assume  them  when  they  rise  up  in  the 
external  principle  of  this  World  :  although  in  some  measure  it  must 
be  granted,  that  there  be  some  principal  Kings  and  Dukes  in  the 
Infernal  Hierarchy,  that  have  Names  establish'd  upon  them  which 
cannot  be  transferr'd  or  altered. 

21.  As  for  the  Names  that  are  recorded  in  this  precedent  Discovery   The  names  of 


Tlic  nature 

of  their  Names. 


524 


Book  II. 


A   Discourse  concerning 


of  [i/V]  Devils  in 
Scot. 

60. 


[»i/V] 


The  names  of 
Damned  souls. 


Whence  the 
names  of  De- 
vils are. 


The  names  of 
Devils  in  the 
Kingdom  of 
Fiacim. 


The  Shapes  of 
Devils. 


of  Witchcraft  by  Reginald  Scot  Esq  ;  being  a  Catalogue  of  Devils 
in  their  Kancks/  and  Hierarchies,  they  are  supposed  to  be  fictitious 
and  totally  imaginary,  being  taken  out  of  Bodin  or  IVycn/s,  which 
they  recorded  from  the  mouth  of  Tradition,  and  obscure  Manuscrips  :* 
And  indeed  were  there  any  certainty  in  this  List  of  Devils,  it  were  to 
be  preferred  as  the  most  ample  and  exact  delineation  that  is  extant. 
But  it  is  the  rather  to  be  suspected,  because  of  the  little  coherence 
it  hath  with  the  former  received  Names  of  Devils  eitheir  in  Europe, 
Asia,  Africa,  or  America. 

22.  But  if  we  would  speak  of  Damned  Souls  and  their  Names  or 
Appellations,  they  are  farr  otherwise  to  be  considered  then  the  Devils; 
for  such  as  their  imposed  Names  were  here  on  earth,  such  is  the 
Name  they  have  in  the  Kingdom  of  Darkness,  after  a  Magical  manner, 
according  to  the  language  of  nature  in  the  first  principle  of  Dark- 
ness ;  as  the  Saints  in  heaven  retain  their  Names  in  a  Ccelestial 
manner  :  And  also,  as  the  Astral  Spirit  of  a  Man  deceased,  retains 
its  antient  Name  according  to  the  Astral  source  in  the  principle  of 
the  one  only  Element. 

23.  For  as  the  language  of  Natui'e  is  found  in  the  second  Principle, 
it  is  likewise  manifest  in  the  dark  Worlds  property,  according  to  the 
first  Principle  of  Wrath  ;  as  also  the  monstrous  shapes  of  Devils 
and  Damned  Souls  is  correspondent  to  the  Magical  postures  of  their 
Souls  whilst  they  were  alive  ;  of  which  I  shall  speak  more  largely 
when  their  Shapes  are  to  be  described.  According  unto  which,  as 
also  according  to  the  rest  of  their  attributes,  vis.  their  Raiicks,  Num- 
bers, Times,  Po%uers,  Places,  &c.  their  Names  are  fitted  and  conformed 
according  to  the  uniformity  of  name  and  thing  in  the  principles  of 
the  eternal  and  external  nature. 

24.  And  as  all  other  Nations  have  their  various  Appellations  for 
Devils  and  Damned  Souls,  like  their  natural  tone  or  language ;  so  we 
can  mention  one  Kingdom  more  admirable  then  the  rest,  viz.  the 
Kingdom  of  Fiacim  at  the  Northern  Pole,  where  all  the  Counsellors 
are  Magicians  ;  and  the  Names  which  they  use  in  Invocations,  are 
Mathematically  disposed  in  a  wonderful  harmony  and  efficacy,  to  the 
performance  of  Magical  operations.  So  much  of  the  Places  and 
Names  of  Infernal  Beings  ;  the  next  to  be  considered  is  their  Shapes 
and  Likenesses. 

25.  The  Shapes  of  Devils  are  answerable  to  the  cause  of  their 
Fall,  and  the  Dominions  to  which  they  belong.  Those  that  belong 
to  the  Supreme  Hierarchy,  when  they  are  called  by  Magicians,  do  at 
first  appear  in  the  form  of  fierce  and  terrible  Lyons,  vomiting  fire, 
and  roaring  hideously  about  the  Circle  ;  from  thence  they  convert 
themselves  into  Serpents,  Monkies,  and  other  Animals,  till  the  Magi- 


Devils  and  Spirits.  chap,  v.  525 

cian  do  repeat  the  form  of  Constriction  or  Confinement  to  a  Trine  or 
Triangle,  as  before  is  mentioned  in  the  Fifteenth  Book  of  the  Dis- 
covery. 

26.  After  the  Conjuration  is  repeated,  they  forsake  these  bestial    As  they  appear 
shapes,  and  *indow  the  humane  form  at  first  like  troops  of  Armed   {„  the  highest 
Men  ;  till  at  last  by  frequent  repetitions  of  other  Ceremonies,  they   '■•■'"'^• 
appear  as  naked  Men  of  gentle  countenance  and  behaviour.     Yet  is    '■*  ^  '"^^e] 
the  Magician  to  take  care  that  they  deceive  him  not  by  insinuations  ; 

for  their  fraudulency  is  unspeakable  in  their  appearance  and  dealings 
with  Mankind  ;  because  we  may  be  assured  they  appear  not  willingly, 
but  are  by  forceable  Conjurations  compelled  :  so  that  they  will  ever 
minde  their  own  ends  in  medling  with  man  ;  that  is,  to  deprave  his 
minde,  or  subvert  the  Lives  and  Estates  of  others  through  his  means 
and  assistance. 

27.  The  rest  of  the  Infernal  Dominions  have  various  appearances,    in  the  lower 
The  two  ne.xt  Orders  affect  to  represent  the  beautiful  colours  of  Birds,    °'^''^'^^- 
and  Beasts,  as  Leopards,  Tygers,  Pecocks,  &^c.    But  by  Conjurations 

they  may  be  likewise  reduced  to  a  Manlike  form,  wherein  they  will 
readily  answer  every  demand  within  the  compass  of  their  capacity, 
answerable  10  the  Order  unto  which  they  belong  ;  Yet  many  of  them 
appear  in  Monstrous  forms,  and  can  hardly  be  conjured  to  desert 
them.  Though  the  Exorcist  Charm  them  never  so  wisely,/  they  will  61. 
shew  him  a  pair  of  Crocodiles  jaws,  or  a  Lyons  paw,  with  other 
dreadful  menaces,  enough  to  terrifie  any  Novice  from  such  Damnable 
Injunctions  as  the  practice  of  Magick. 

28.  But  more  especially,  the  opinion  of  the  antients  is.  That  accord-    That  the  De- 
ing  to  the  division  of  the  clean  and  unclean  Beasts  in  the  Law  given    raWe "to Ihe^^ 
unto   Moses,   the    Shapes    of  Devils   are   disposed    in   the    Infernal   unclean  Beasts. 
Kingdom  :  So  that  the  most  perverse  and  potent  amongst  the  Devils 
represent  the  most  ugly  and  mischievous  amongst  the  Beasts,  accord- 
ing to  this  following  division  ;  vis.  such  Devils  as  SlStarotf),  iLucifrr, 

Uarion,  tJotonofe,  who  incline  men  and  instigate  them  to  pride  and 
presumptuousness,  have  the  shapes  of  Horses,  Lyons,  Tygars,  Wolves 
Such  as  instigate  to  Lust  and  Covetousness  have  the  forms  of  Hogs, 
Serpents,  and  other  filthy  reptiles  or  envious  Beasts,  as  Dogs,  Cats, 
Vultures,  Snakes,  &^c.  Such  as  incline  to  Murther,  have  the  shapes 
of  every  Bird  and  Beast  of  prey.  Such  as  Answer  Questions  humane 
in  Philosophy,  or  Religion,  have  more  tolerable  shapes,  almost  manly, 
but  with  crooked  Noses,  like  Mermaids,  or  Satyres.  And  of  all  the 
rest  it  is  to  be  observed,  that  as  not  one  single  Lust  or  Vice  hath 
dominion  without  mixture  in  the  evil  Spirits,  so  they  are  not  of  a 
distinct  shape  lik  one  single  Beast,  but  compounded  into  Monsters, 
with  Serpents-tails,  four  eyes,  many  feet  and  horns,  ^-'c. 


526 


Book  II. 


A  Discourse  conceiniing 


The  shapes  of 
Damned  Souls. 


Their  times 
and  seasons. 


Their  places  of 
appearance. 


When  Tem- 
pests reign. 


According  to 
the  situation 
of  Regions. 


29.  And  as  in  general,  these  are  the  shapes  of  Devils,  so  the  par- 
ticular shapes  of  Damned  Souls  are  to  be  considered  in  the  same 
manner  with  the  rest,  only  with  this  difference,  that  they  are  more 
addicted  to  metamorphose  themselves  and  vary  their  appearances. 
Though,  for  the  most  part,  the  Damned  Souls  retain  the  humane  shape 
after  a  Magical  manner,  so  that  the  greatest  part  of  that  numberless 
number  are  in  their  antient  shapes,  especially  when  they  appear  in 
sleep  to  their  surviving  acquaintance.  Their  aspects  are  very  dismal 
and  melancholy  like  the  Ghosts  of  the  Astral  source. 

30.  Now  to  speak  of  the  Times  and  Seasons  of  their  Appearance. 
The  better  sort  of  Magicians  to  square  their  times  with  Astrological 
hours,  especially  of  Sattifu,  Lima,  and  Venus,  in  the  Moons  increase, 
and  the  middle  of  the  night,  or  twelve  a  clock  at  noon  :  In  which 
hours  they  do  likewise  compose  their  Garments,  Caps,  Candlesticks, 
Figures,  Lamins,  Pentacles,  and  Circles  for  Conjuration.  As  for  the 
Times  in  respect  of  their  Infernal  Courses,  the  fittest  are  when  they 
spring  up  in  the  Wrath,  or  when  they  sink  in  the  Dispair,  which  is  a 
mystery  to  the  learned  Conjurers  of  Europe. 

31.  In  respect  of  this  exterior  World,  they  can  most  easily  appear 
in  solitary  places,  when  the  Sun  is  down  ;  for  they  are  naturally  at 
enmity  with  the  Sun,  because  it  stands  as  a  type  of  the  Mediator,  or 
Heart  and  Centre  which  they  lost  utterly  in  their  fall,  and  now  are 
destitute  of,  like  a  wheel  without  an  axletree.  And  indeed,  the  want 
of  this  is  the  chief  cause  of  all  their  torment,  and  of  the  rising  of  the 
gnawing  Worm,  when  they  consider  of  their  irrevocable  sentence,  and 
irrecoverable  loss. 

32.  In  storms  of  Hail,  or  Snow,  Wind,  Tempest,  and  Lightning,  is 
accounted  amongst  Magicians,  a  time  for  Conjuring  at  an  easie  rate. 
And  they  say,  That  such  Ceremonies  will  prove  very  effectual,  if  a 
Conjurer  begin  his  Exorcisms  in  the  hour  and  day  of  Luna,  in  the 
middest  of  a  furious  storm  of  Lightning,  Rain,  and  Thunder,  in  a  low 
Vault  or  Celler  that  is  close  and  retired.  Also  when  the  Wind  blows 
high,  without  Rain,  they  say,  the  Devils  are  more  near  the  Kingdom 
of  this  World,  and  may  with  great  facility  be  soUicited  or  raised  at 
such  a  season,  because  they  delight  in  all  extremities  of  weather, 
being  themselves  the  first  cause  of  the  disorder  of  the  properties  in 
the  Kingdom  of  Nature. 

33.  But  in  some  Countries  they  can  more  easily  appear  then  in 
others,  according  to  the  Constellations,  for  they  delight  much  in  the 
extremities  of  the  two  Poles  toward  Lapland,  Nova  Zenibla,  Green- 
land, Tartary  ;  and  in  the  South  towards  the  Islands  scattered 
about  the  confines  of  Terra  Lncognita.  They  are  likewise  easily 
Invocated  on  the  shoar  amongst  lofty  Rocks  and  Precipices,  or  in/ 


Devils  and  Spirits.  chap.  v.  527 

Deserts  and  Wildernesses  far  from  Towns  or  Inhabitants.     And  it  is    62. 
said,  they  do  much  respect  the  motion  of  the  Seas  in  their  appearance 
unto  such  as  solicite  them  in  places  Maritime  or  Plagiary. 

34.  As  for  their  Rancks  or  Orders,  there  is  some  difficulty  in  the    Their  Ranks 
true  discovery  thereof,  by  reason  that  we  know  not  certainly  of  what 

Orders  they  were  that  Fell.  The  opinion  of  most  men  is,  That  of 
every  Order  many  fell.  But  those  that  better  know  the  nature  of  the 
Heavenly  Hierarchies,  have  sufficiently  proved,  That  of  any  Ranch  or 
Order  none  can  fall  nnless  all  do  follow.  Therefore  with  more  reason 
may  it  be  judged.  That  before  the  Devils  fell,  the  Hierarchy  of  Heaven 
did  consist  of  three  Rancks  or  Orders  ;  to  wit,  the  Order  of  5SricI,  of 
iiWiri^arl,  of  JLurifrv  :  That  of  Hurifrr  is  totally  in  Hell:  The  other 
which  is  under  i'Ht'rljafl,  is  the  dominion  of  Heaven  :  The  last  which 
is  ?Brif  Is,  are  more  in  the  dominion  of  this  third  principle  of  the  Stars, 
having  the  Planets  in  their  dominion,  with  the  influences  thereof. 

35.  So  that  the  foregoing  Catalogue,  transcribed  by  the  Author  of  in  three  disUn- 
\\\\'s>  Discovery,  is  utterly  feigned  and  fictitious,  because  it  makes  these 

many  sorts  of  Devils  to  have  Dominion  over  several  Legions  in  several 
distinctions  of  Seraphims,  Powers,  Thrones,  Dominations,  Chernbims, 
&c.  Whereas  the  whole  Kingdom  of  Hell  consists  but  of  one  only 
Hierarchy,  which  is  that  of  liufifrr  and  his  Legions,  reduced  by  their 
exorbitances  into  that  Lacrymable  posture  wherein  they  now  are  and 
shall  be  for  ever.  Which  Doctrine  seriously  weigh'd  will  prove  the 
attempts  of  Conjurers  and  Magicians  to  be  utterly  vain,  and  their 
forms  of  Invocation  vanity  and  falshood. 

36.  Their  number  may  be  thought  upon  more  narrowly,  if  we  con-    Their  num- 
sider  that  they  consist  of  one  Hierarchy  and  no  more  ;  yet  must  we 
confess  that  the  limit  is  not  to  be  put  thereunto,  because  their  nature 

is  to  Germinate  and  Multiply  as  they  please,  contracting  and  dilating 
themselves  according  to  the  force  of  their  imaginative  powers  and 
faculties.  But  although  this  be  granted,  yet  there  is  a  setled  number 
of  Devils  that  varyeth  not.  Though  of  Damned  Souls  the  number  is 
numberless  and  unfathomable  ;  yet  as  to  their  extent  of  room  or  place, 
it  is  never  the  more  because  of  their  multitude,  they  being  able  to  truss 
a  thousand  Legions  into  the  carcass  of  a  man.  As  for  the  opinions  of 
Authors,  they  are  various  ;  it  is  believed  by  some.  That  the  Starrs  are 
answerable  to  their  member ;  others  speak  of  tJie  Sands  iipon  the  Sea- 
shore :  however  it  be,  this  is  certain.  They  are  even  innumerable  in 
respect  of  Jnimane  Capacities. 

2,7.  Their  Natures  are  now  to  be  considered  as  they  belong  to  the   Their  natures 
hellish  source  or  quality.     In  themselves  they  rest  not,  neither  are   ^"   properties, 
they  capable  of  the  length  or  shortness  of  time,  nor  of  the  alternate 
courses  of  day  and  night.     The  wickedness  which  they  committed  in 


52! 


Book  II. 


A  Discottrse  concerning 


The  Variety  63. 
thereof. 


this  life,  are  their  continual  torment,  which  do  Magically  gnaw  and 
corrode  them,  rising  and  boyling  up  perpetually  within  them,  all  the 
refrigeration  which  they  have,  is  by  intercourse  when  the  height  of 
Wickedness  begins  to  stirr  them  in  blasphemies  against  God,  and 
towring  up  above  heaven  and  goodness,  in  their  adulterated  Imagina- 
tions, which  is  unto  them  as  sport  and  pastime  with  one  another,  and 
lasteth  such  a  space  as  with  us  makes  up  forty  minutes.  Neither 
Their  torments  doth  this  any  whit  advantage  them,  but  rather  adds  to  their  torment ; 
for  pain  discontinued  is  the  greater  :  neither  would  vexation  be  vexa- 
tion, if  it  had  no  respite  or  forbearance  ;  That  the  contrary  might  be 
also  manifest.  Nam  cotitrariajuxta  se positamajjcs  eliicesctint.  Yet  is 
their  torment  exceedingly  different,  so  that  the  torment  of  one,  in  respect 
of  another,  is  but  a  Dream  or  Phansie  ;  I  mean,  amongst  the  Damned 
Souls,  and  not  the  Devils,  for  the  pain  and  sorrow  of  the  Devils  is 
greater  then  the  greatest  of  the  lost  Souls,  by  many  thousand  degrees, 
according  to  the  course  of  nature  and  reason  ;  for  that  which  falls 
highest,  suffers  most,  and  optima  corrtipta  Jiunt  pessima.l 

38.  But  wonderful  and  manifold  are  the  torments  which  all  in 
general  of  the  Infernal  troops,  do  suffer  according  to  the  various  lusts 
they  reigned  in  whilst  they  lived  upon  the  earth.  The  cruel  Murtherers 
that  died  in  the  boyling  source  of  blood  and  envy,  their  torment  is  the 
greatest,  they  are  continually  Murthering  in  their  imaginations,  and 
seeking,  like  dreaming  men,  to  do  what  the  want  of  the  Organ  will  not 
suffer  them  ;  for  according  to  the  saying  of  the  wisest  upon  this  Sub- 
ject, this  is  the  torment  and  misery  of  all  the  Damned,  That  they  are 
continually  wishing  and  wonlding j  and  in  ivoitldings  they  generate 
Ideas  and  representations,  which  are  the  species  of  their  continual 
aggravations  and  deceiving  phansies. 

39.  Those  that  were  buryed  in  Lust  and  Gluttony,  Drunkenness  and 
Lasciviousness,  are  also  in  miserable  torments,  yet  much  inferiour  to 
the  first  ;  they  are  continually  imagining  their  former  pleasures  in  the 
Magia  as  in  a  dream,  which  when  they  wake,  torments  them  cruelly  ; 
they  are  often  hanging,  stabbing,  and  mangling  themselves  for  love, 
and  perpetually  sinking  down  in  sorrow  and  despair,  if  they  were  such 
as  died  in  love,  or  in  the  height  of  their  Astral  affections,  leaving 
behind  them  a  heap  of  desires  and  lusts,  which  are  the  only  cause  of 
all  their  torment.  And  we  may  well  compare  the  passions  of  Melan- 
choly persons,  or  such  as  in  Deserts,  Woods,  and  Mountains,  pine 
away  for  love  of  Women,  unto  their  torments  ;  which  indeed  being 
the  trouble  of  the  mind,  are  absolutely  the  greatest  and  heaviest  that 
the  source  or  property  of  this  World  affordeth,  I  mean,  the  perturba- 
tions of  the  minde  in  general. 

Their  torment  40.  Such   souls  in  whom   the  boyling  source  of  Anger  and  Rage, 


The  Nature 
thereof. 


Devils  and  Spirits. 


Chap.  V. 


529 


hath  had  a  dwelling  or  receptacle,  if  they  depart  unmortified,  do  also 
enter  into  a  most  dreadful  kind  of  torment,  which  continually  ariseth 
as  a  biting  Worm  and  hungry  fire  to  double  and  accumulate  the 
excess  of  despair  upon  them,  if  they  have  much  domineered  therein 
whilst  they  lived  in  this  World.  Also  these  that  reigned  in  Pride  and 
Envy,  are  ever  seeking  to  pluck  God  from  his  Throne,  and  towring  up 
in  their  Imaginations,  as  men  that  dream,  still  seeking  for  the  King- 
dom of  heaven,  to  insult  and  boast  therein  ;  but  the  quality  thereof  is 
utterly  occult  and  estranged  from  them  ;  so  that  they  can  never  finde, 
taste,  hear,  nor  see  it,  though  it  be  through  and  through  with  their 
own  peculiar  principle.  This  adds  perpetually  to  their  misery,  and 
ariseth  at  times  with  horrible  pangs  and  gnawings,  like  the  irksome 
and  vexatious  pains  and  aches  subject  to  Mans  body,  which  cease 
a  while  and  then  begin  to  shoot  and  ake  by  intercourse,  as  the  Gowt, 
Tooth-ach,  Head-ach,  Convulsion,  Gripings,  and  the  Stone. 

41.  Thus' their  torments  are  in  brief  described,  but  indeed  the 
capacity  of  Man  is  not  able  to  reach  the  description  of  their  cruel 
miseries,  and  continual  pangs  which  they  contracted  upon  themselves; 
for  every  faculty  is  sufficiently  plagued.  The  Sence  of  Hearing  is 
disturb'd  with  harsh  and  rugged  sounds,  which  are  as  an  antipathy 
to  that  Organ  ;  as  rough  and  scraping  sounds  externally  offend  the 
ears,  and  set  the  teeth  on  edge,  by  affecting  the  tender  fibres  of  the 
same.  Their  Sight  is  likewise  cruelly  offended  and  affrighted  with 
monstrous  appearances  and  Ideas  represented  continually  to  their 
imaginations.  And  there  is  not  any  loathsome  taste  in  the  Kingdome 
of  this  World,  either  Animal,  Vegetative,  or  Mineral,  which  they  are 
at  any  time  void  of,  being  continually  pestered  and  suffocated  with 
filthy  fumes  and  smoaks  of  hellish  fruits,  as  of  Sulphurean  stinks,  and 
abominations. 

42.  Neither  are  the  other  Sences  of  the  Touch  and  Smell  behind 
in  participation  of  the  like  Torments,  which  their  own  iniquities  do 
perpetually  excite  and  create  unto  them  ;  besides,  they  are  ever 
vexing  one  another ;  and  if  any  be  in  the  same  misery  with  whom 
they  had  acquaintance  here  on  *eath,  the  very  Magical  knowledge, 
and  perceivance,  or  remembrance  thereof,  doth  beyond  utterance  or 
conception,  most  miserably  afflict  and  macerate  their  Souls  and  all 
their  Sences./ 

43.  For  the  nature  of  their  habitation  is  such,  that  their  torment  is 
exceedingly  aggravated  thereby,  because  the  extremity  of  the  four 
Elements  is  there  converted  into  a  whole  Principle  of  wrath  and 
vexation.  The  excess  of  cold  and  heat,  drought  and  moisture,  are 
continually  raging  amongst  them  by  intercourse.  Neither  is  there 
any  light  or  lustre  to  be  seen  within  their  Courts,  but  that  which 

3V 


in  the  source 
of  Anger. 


In  all  the  five 

Senses. 


By  their  ac- 
quaintance on 
earth. 


[*  read,  earth] 


64. 

The  Nature  of 
Hell. 


530 


Book  II. 


A  Discourse  concerning 


The  food  of 
Devils. 


[*  ?  eternal] 


Their  food  in 
the  Astral 
source. 


Their  Speech. 


What  Lan- 
guage they  af- 
fect. 


comes  from  their  fiery  Eyes,  as  a  deadly  <;lance  or  glimmering,  being 
sudden  fiery  flashes  and  sparkling,  as  the  enkindling  of  Gunpowder, 
or  Aiiruni  ful))iinans  for  a  similitude. 

44.  And  as  every  kinde  of  Being  feeds  upon  somewhat  of  its  own 
nature,  property,  and  element,  whither  it  be  Plant,  Animal,  or 
Metalline  kinde  ;  so  the  Devils  are  neither  destitute  of  meat,  drink, 
nor  cloathing,  according  to  their  own  Kingdom  and  quality,  having 
fruits  springing  and  growing  before  them  of  hellish,  sour  and 
poysonous  natures,  which  are  real  and  palpable  unto  them,  and  not 
imaginary  or  typical,  though  to  us  magical  and  invisible  ;  neither  is 
this  to  be  Avondered  at,  if  we  consider  the  nature  of  Man's  Soul,  In 
iMedia  Nahira  ;  for  if  it  feed  not  upon  the  internal*  and  substantial 
Word,  which  is  the  very  Bread  of  Life  it  self,  it  must  of  necessity  rumi- 
nate on  something  else,  viz.  the  fruits  of  Iniquity,  which  it  takes  in 
and  drinketh  up  as  the  Oxe  drinks  water,  so  that  to  the  soul  the  sin 
becomes  palpable,  glutting,  and  satiating  ;  yea,  so  substantial  unto 
the  Soul,  as  Dirt  or  Ink  upon  fair  white  Linnen  is  to  our  external 
Eyes  ;  neither  can  the  Soul  be  freed  from  these  spots  till  the  water 
above  the  Firmament  wash  them  away. 

45.  Also  in  respect  of  the  Astral  source  they  are  not  destitute  of 
food,  when  they  bring  themselves  into  the  same  ;  for  the  gas  of 
the  air  and  bias  of  the  water  is  their  nourishment,  while  they  stay 
here,  as  is  before  alledged  :  These  influences  of  the  air  and  water 
they  take  into  their  Limbiis,  and  convert  into  their  own  poysonous 
natures  ;  as  of  sweet  and  wholsome  herbs  the  filthy  Toads  and  other 
venemous  Beasts  do  make  their  poyson,  converting  them  into  a  nature 
like  themselves.  And  on  the  contrary,  the  poysonous  herbs  are  con- 
verted into  good  and  wholesome  nourishment  by  other  cleanly 
Beasts. 

46.  And  as  the  Infernal  Troops  are  considered  in  respect  of  the  four 
Elements,  they  have  a  distinct  and  peculiar  tone  or  language,  which 
they  exercise  and  speak  one  amongst  one  another,  as  mortals  do. 
But  they  have  utterly  lost  the  dignity  of  their  sounds  according  to  the 
eternal  nature.  And  are  likewise  totally  corrupted  in  their  pro- 
nouncing, or  Dialect,  since  they  fell  from  their  first  cEelestial  glory  ; 
so  that  their  speech  is  harsh,  doleful,  and  terrible,  like  the  fruits  they 
feed  upon,  and  the  life  they  dwell  in.  Which  depravation  is  very 
apparent  in  the  Kingdom  of  this  World  in  the  divided  Languages  of 
every  Region,  according  to  the  Constellation  under  which  they  are 
situated  :  The  true  and  magical  Language  of  nature  being  hid  from 
all  the  Countreys  of  the  earth. 

47.  But  when  they  appear  in  the  outward  Elements,  they  do  many 
times  express  themselves  in  Irish,  H'elch,  Intine  ;  or  Ritssinjt,  which 


Devils  and  Spirits. 


Chap.  V. 


531 


are  the  Languages  most  affected  by  them  to  answer  unto  Conjurations, 
or  Compacts.  So  that  if  any  Magician,  who  is  ignorant  of  these 
aforesaid  Languages  do  at  any  time  Raise  or  Exorcise  such  Spirits, 
he  must  be  mindful  to  confine  them  to  his  mother  tongue  ;  least  their 
gibberish  prove  altogether  unintelligible  ;  for  as  every  thing  appears 
in  what  it  most  affecteth,  or  is  addicted  to  ;  even  so  the  Spirits  have 
their  distinct  affections,  passions,  and  postures,  both  in  word,  habit, 
shape,  and  gesture  ;  so  that  the  Magician  must  be  wary  in  Exorcizing 
with  them,  that  he  confine  them  to  a  different  place,  posture,  shape, 
and  language,  to  answer  their  intentions  without  impediment. 

48.  For  they  are  very  variable  and   unconstant  in  their  dealings    Their  uncon- 
with  mankind,  nor  will  they  stand  to  any  thing  that  hath  not  bound   ^'^''"'^>'- 
them  by  the  obligations  of  Words,   Characters,  and  Imprecations, 

except  the  skill  of  the  Exorcist  be  such,  that  he  is  able  to  confine 
them  into  a  Magical  Triad,  which  hath  the  certain  force  of  obliging 
or  compelling  them  to  utter  truth,  and  nothing  false  in/  all  their  65. 
Answers,  or  Informations.  But  with  such  miserable  men  and  women 
as  they  have  made  Covenants  and  Indentures  for  body,  soul,  and 
works  ;  with  such  I  say,  they  keep  no  faith,  nor  are  they  lyable  to  their 
commands  ;  but  on  the  contrary,  have  them  hampered  and  subjected 
to  their  will  and  power,  till  they  have  terminated  their  lives  in  their 
destruction. 

49.  Yet  have  not  any  of  the  most  potent   Princes  in  the  Hellish   Their  Power. 
Power,  the  least  ability  to  destroy  the  least  of  the  sons  of  men,  with- 
out the  consent  of  the  mind  and  senses  of  the  Soul  ;  for  until  the 

will  of  the  Soul  be  opened  unto  him,  his  threatnings,  sleights  and 
stratagems  are  without  any  power  or  force,  as  the  nerves  of  a  dead 
man.  Although  naturally  every  evil  Spirit  boasteth,  as  if  all  the 
world  were  at  its  command,  and  every  Soul  were  subject  to  its 
authority  and  beck,  with  the  Goods  or  Possessions  of  the  external 
World. 

50.  When  any  evil  Spirit  is  raised   up  by  Conjurations,  without    when  ihey  are 
League,  or  Compact ;  these  Spirits  so  raised,  are  exceeding  fraudulent   '^^^''^''  "''' 
and  deceitful,  as  stubborn  servants  that  do  their  Masters   will  by 
constraint,andnotbyany  natural  act  of  obedience  unto  his  Commands. 

But  with  such  as  they  have  compacted,  they  are  frequent  and  officious, 
imploying  them  as  Agents  for  the  destruction  of  others  and  their 
substance  :  and  being  marryed  unto  such,  they  are  even  become  one 
with  them,  being  incorporated  into  them,  so  that  they  are  nothing 
different  from  incarnate  Devils,  save  that  the  spark  of  divine  Light, 
which  was  the  gift  of  God  unto  repentance,  is  not  totally  eradicated 
until  the  body  fall  away. 

51.  From  such  as  Covenant  with  these  unconstant  Spirits,  do  they    Fumigations 


532 


Book  II. 


A  Discotcrse  concerning 


made  unto 
them. 


The  Conclusi- 


daily  obtain  Fumigations,  Odours,  and  Offerings,  or  Sacrifices  of 
Blood,  Fire,  Wine,  Ointments,  Incense,  Fruits,  Excrements,  Herbs, 
Gums,  Minerals,  and  other  Ingredients,  by  which  from  a  Magical 
cause,  they  have  more  influence  and  authority  over  the  bewitched 
party  to  insinuate  into  their  affectfon,  peircing  even  through  their 
bones  and  marrow,  till  they  have  so  habituated  them  to  their  service, 
that  the  same  becomes  their  daily  bread  and  sole  delight  in  accom- 
plishing every  villany  and  abomination  which  the  malicious  and 
subtle  instigation  of  Satan  leads  them  to. 

52.  Thus  have  I  Essayed  to  illustrate  the  Natures  of  Infernal 
Beings,  which  notwithstanding  is  a  Subject  so  intricate  and  copious  in 
it  self,  that  great  difficulty  accompanies  the  Explication  thereof ;  by 
reason  of  the  variety  of  their  natures  in  the  source  of  darkness, 
wherein  they  live,  move,  eat,  breath,  and  inhabit,  having  qualities, 
actions,  and  passions  innumerable,  to  us  men-kinde  utterly  unknown 
and  incomprehensible  :  So  that  to  attempt  an  ample  demonstration 
of  this  present  Subject,  would  require  deeper  speculation  then  the 
matter  doth  deserve,  in  regard  that  there  be  so  many  Protei  and 
Changlings  in  that  gloomy  Kingdom,  who  do  never  stay  or  con- 
tinue in  the  same  nature,  property,  and  form  for  an  hour  together  ; 
but  may  be  compared  to  the  swiftness  of  the  Windes,  or  the  likeness 
and  form  of  swift  running  Waters,  that  pass  away  as  a  thought ;  and 
are  no  more  remembered.  So  it  is  with  the  Spirits  of  Darkness, 
whose  life  is  a  meer  anguish  and  inconstancy  from  one  sorrow  to 
another  unto  all  Eternity./ 


66. 


Chap.  VI. 


Shews  before 
Spirits  appear. 


A  Relation  ol 
a  Magician. 


B 


Treating  of  the  Nature^  Force  and  Forms  of  Charms,  Periapts, 
Amulets,  Pentacles,  Conjurations,  Ceretnonies,  &c. 

Efore  Appearances  are  made,  after  forms  of  Conjuration  are 
repeated,  the  Infernal  Spirits  make  various  and  wonderful 
shews,  noises,  and  attempts  as  fore-runners  to  their  appearance: 
At  the  first  attempts  of  novices  in  Conjuration,  they  are  accompanyed 
with  noises,  tremblings,  flashes,  bowlings,  and  most  dreadful  shriekes, 
till  after  further  progress  and  experience  therein  they  approach  nearer 
unto  this  Elemental  nature,  till  by  degrees  they  can  manifestly  be 
apparent  unto  their  Exorcist. 

2.  When  Chiancungi,  and  his  sister  Napala,  did  first  attempt  to 


Devils  and  Spirits. 


Chap.  VI. 


53, 


call  up  Spirits,  they  begun  with  the  Spirit  Uoftim,  in  the  twentieth 
degree  :  they  hung  a  vault  under  ground  with  black  both  on  the  top 
and  bottom,  lining  it  therewith  ;  and  having  drawn  the  Circle  of  the 
Order  of  Thrones,  with  the  seven  Planets,  and  their  Magical  Charac- 
ters in  the  Center,  they  proceeded  to  the  Ceremonies  of  Conjuration 
after  they  had  frequently  repeated  the  forms  of  calling,  and  nothing 
as  yet  appeared ;  they  were  grown  so  desperate  therein,  that  forsaking 
the  Circle,  and  every  defensive  Character  or  Ceremony,  they  at  last 
betook  themselves  to  the  most  accursed  and  detestable  branch  of 
Magick,  which  consists  of  Compacts,  or  Confederacy  ;  and  having  by 
a  solemn  League  summoned  the  aforesaid  Spirit  laofeim,  they  obtain'd 
155.  years  from  the  Spirit,  Covenanting  therewith  for  body,  soul,  and 
works. 

3.  In  which  damned  life  they  continued  exercising  strange  wonders   His  Actions. 
in  every  Countrey.     By  the  help  of  this   Magician  the  Tartars  did 

destroy  above  100  sail  of  Ships  belonging  unto  China  ;  many  losses 
did  he  bring  upon  that  Kingdom  in  their  Children,  Fruits,  Corn,  Silk, 
and  Navigation  ;  he  could  frequently  transport  himself  through  the 
Air,  and  carry  in  one  hand  a  thousand  pound  weight,  to  the  astonish- 
ment of  all  that  knew  him.  He  had  many  publick  contests  with 
Magicians  of  other  Countries,  being  tryals  of  skill  in  Magical  Art, 
wherein  he  was  said  to  excel  all  that  ever  went  before  him. 

4.  Such  another  was  Lewis  Gaiifridi  a  French  Priest,  who  had   Another  Ma- 
compacted   with   the  Devil,  and  served  him  14  years   in   these  de-   ^"^"'"' 
testable  works,  sacrificing  Infants  unto  him,  worshipping  him  in  a 

filthy  shape,  and  tempting  others  to  their  Magical  society  or  nocturnal 
Conventions  ;  in  which,  as  it  is  reported,  they  did  ever  feast  and  junket 
with  varieties  and  dainties,  which  though  they  did  seem  delectable, 
were  yet  notwithstanding  gustless  and  unsavoury. 

5.  Leaving  these  relations,  something  shall  be  said  of  Charms  and 
Spells,  as  they  are  divided  in  this  following  manner  ;  first,  such 
Amulets  as  being  engraven  and  molded  in  the  fashion  of  Money,  or 
Coyn,  do  serve  to  provoke  any  one  desired  unto  love  and  familiarity, 
being  hung  about  the  neck  in  certain  Planetary  hours.  Secondly, 
Spells  or  Charms  in  Parchment  with  Magical  Characters,  as  Periapts 
to  Cure  diseases  ;  to  make  one  valiant,  memorative,  and  constant. 
Thirdly,  Corselets,  which  are  an  ancient  Danish  Charm  of  Neck-laces, 
composed  of  Thunderstones  ingraven  with  Magical  Letters,  to  resist 
all  noxious  influences,  and  the  danger  of  Lightning. 

6.  Pentacles  are   a  fourth   sort    of   appendix,   which    Conjurers,   Pentacks 
Charmers,  and  Magicians  use,  being  made  with  five  corners,  accord- 
ing to  the  five  Senses,  and  the  operation  thereof  inscribed  upon  the 
corners  ;    the   matter   whereof  they   are   composed,  is   fine   Linncn 


What  Charms 
are. 


534  ^°°''  "•  ^  Discou7'se  conceiving 

doubled,  and  done  with  Cere-cloth  between.  This  figure  the  Magician 
holds  in  his  hand,  lifting  it  up  from  the  skirt  of  his  Garment  to  which 
it  is  annexed,  when  Spirits  that  are  raised  are  stubborn  and  rebellious, 
refusing  to  be  conformable  unto  the  Ceremonies  and  Rites  of  Magick. 

Thtir  force.  7-  Also  by  the  holding  forth  oiPenfacles,  with  these  words,  Clilauron, 

67.  !amor,/  ainonila,  Uror,  Urovfea,  lifvoaltr,  Sinrpl&rvatou,  repeated  at  the 
instant.  The  evil  Spirits  that  possess  the  bodies  of  bewitched  people  are 
cruelly  tortured  and  amazed,  being  by  the  frequent  repetition  thereof 
forced  at  last  to  depart  by  the  assistance  of  the  Exorcism  of  the  sixth 
Cannon  for  the  order  of  Seraphims. 

Telesms.  8.  When    Magicians  exercise  Conjuration   by  Moon-light   in   the 

Mountains  or  Valleys,  they  have  another  sort  of  Charm  by  way  of 
Telesms,  which  they  bury  within  a  hundred  paces  of  the  place  where 
the  Circle  is  composed  towards  the  East,  West,  North,  and  Soiitli  ; 
For  such  spells  have  the  secret  power  to  hinder  any  living  creature 
for  coming  near  them,  till  their  Exercize  be  done,  except  the  Infernal 
Spirit,  whose  presence  they  do  so  ardently  desire. 

For  Diseases.  Q.  Such  Spclls  as  are  made  in  some  Edible  matter,  with  Characters 

jipoii  them,  are  given  for  Agues,  Head-ach,  Epilepsie,  Mother,  &c. 
Especially  being  powerful  in  operation,  when  the  party  is  ignorant  of 
the  Charm  taken  in  ;  many  such  I  know  have  taken  wonderful  effect. 
But  as  for  Pliiltres,  Potions,  and  Love-cups,  they  proceed  rather  from 
a  natural  cause  ;  whether  their  effects  be  to  afflict  with  Diseases  to 
Poyson,  or  to  provoke  unto  Love  of  a  Party  whom  they  disdain  : 
Neither  are  such  to  be  numbered  amongst  Charms  ;  because  their 
effect  is  meerly  natural,  from  a  natural  cause. 

Fumigations.  lo.  But  to  insist  further  upon  the  nature  of  Conjuration,  Magicians 

do  much  exercise  their  time  in  Fumigations  unto  those  Spirits  whom 
they  are  about  to  provoke  ;  their  fumes  being  distributed  according 
to  the  nature  of  the  Spirit  under  any  of  the  seven  Planets,  which  the 
antient  Conjurers  were  very  punctual  in  observing,  though  in  these 
days  it  be  much  forgot,  as  superfluous,  or  rather  dangerous  to  insert 
amongst  the  Ceremonies  of  Conjuration.  A  division  of  Fumigations 
according  to  the  Influence  of  the  Planets,  and  Orders  of  Spirits,  we 
will  here  set  down  in  this  manner. 

For  Saiurn.  1 1 .  Fumigations  for  Saturii  are  made  of  Frankincense  Trees,  Pepper- 

^:,  ^y^.j  -wort  Rooots,*  Storax,  and  Galbauum;  by  these  the  Spirits  itlarl)a5),Cor- 

tail,  §tilfeon,  11)09,  &c.  And  all  of  the  first  order  in  the  astringency  are 
appeased  and  provoked,  when  X\vq  fumes  are  put  upon  a  Tripod 'va  the 
hour  of  Saturn  according  to  the  Planetary  division.  These  Fumiga- 
tions make  these  Spirits  appear  like  old  men,  with  promiss  beards,  and 
meager  looks  ;  like  Serpents,  Cats,  Wolves,  Badgers,  Panthers  ;  like 
old  Men  in  Armour  ;  like  Trumpeters  in  many  ranks  and  divisions. 


Devils  and  Spurts.  chap.  vi.  535 

12.  For  Spirits  vm^er  flip  iter,  they  take  Lignum  Aloes,  Ashen-Keys,    Jupiter. 
Benjamin,  Storax,  Peacocks-feathers,  and  Lapis  Lazuli,  mixing  the 
same  with  the  blood  of  a  Stork,  a  Swallow,  or  a  Hart  ;  the  brains  being 

also  added.  The/utnes  are  kindled  in  Jicpitcrs  hour,  and  in  a  place 
appropriate  to  his  nature.  And  by  this  sacrifice  the  Spirits  of  the 
next  order  are  called  up,  like  glorious  Kings  with  many  attendants, 
and  mighty  pomp  ;  with  Heralds  before  them,  and  Ensign-bearers, 
Trumpeters,  Guards,  and  all  sorts  of  musical  Instruments. 

13.  They  make  Fumigations   unto  such    Spirits  of  the   order  of  Mars. 
Powers,  as  are  under  Mars,  in  the  Planetary  division  with  Aromatick 
Gum,  Bdellium,  Euphorbium,  Load-stone,  Hellebore  white  and  black, 

and  an  addition  of  Sulphur  to  make  them  into  an  Amalgama,  with 
Man's  blood,  and  the  blood  of  a  black  Cat  ;  which  mixtures  are  said 
to  be  exceeding  magical :  so  that  without  any  other  addition,  they  say, 
\\\\%  fumigation  is  able  of  it  self  to  make  such  Spirits  to  appear  before 
the  Exorcist;  at  their  appearance  they  come  with  weapons  brandish- 
ing, and  shining  Armour,  being  terrible  in  their  looks  ;  yet  of  power 
inferiour  to  the  Spirits  of  Saturn,  though  they  can  likewise  shew 
themselves  as  Lions,  Wolves,  Tygers,  Bears,  and  all  other  cruel  or 
ravenous  Beasts. 

14.  They  do  likewise  unto  the  Spirits  under  Sol,  being  of  the  order   Sol. 
of  Thrones,  Suffumigate  Saffron,  Musk,  Laurel,  Cinnamon,  Amber- 
griece,  Cloves,  Myrrhe,  and  Frankincense,  Musk,  and  the  Balsamick 
Tree  mixed  up  together  with  the  brain  of  an  Eagle,  and  the  blood  of 

a  white  Cock,  being  made  up  like  Pills,  or  little  Balls,  and  put  upon 
the    Tripod;    their  appearances  are  Castles,  Gardens,/   Mountains,    68. 
Rivers,  Fisher-men,  Hunters,  Reapers,  Dogs,  Sheep,  Oxen,  and  other 
domestick  Beasts. 

15.  Under  Venus  are  the  Spirits  of  the  sixth  order  in  the  Powers  ;  Venus. 
their  appearances  are  very  stately,  like  the  nature  of  the  Planet  ;  like 
Courtiers,  Ladies,  Princes,  Queens,  Infants,  Children,  and  fragrant 
smells.  The  fumigations  appropriate  unto  them  are  Roses,  Coral, 
Ligjium  Aloes,  and  Sperma  d^/'/made  up  with  Sparrows,  brains  and 
blood  of  Pidgeons  to  be  fumigated  with  a  Song. 

16.  Mercury    sendeth    Horsemen,    Fishers,    Labourers,    Priests,   Mercury. 
Students,  Servants,  &^c.  Also,  Foxes,  Serpents,  Dogs,  Hares,  Hyena's, 
Hydra's,  and  other  Monstrous   Animals  ;    unto   him  they  fumigate 
Frankincense,   Mastick,  Cinkfoyl,  incorporated  with  the  brain  of  a 

Fox,  and  the  blood  of  a  Mag-Pye. 

17.  Spirits  under  Lima  are  like  Ghosts  and  shadows,  very  gastly  to    tuna. 
behold  ;  though  in  humane  shape  sometimes  male,  sometimes  female. 
Fumigations  are  offered  unto  them  of  Frogs  dryed,  white  Poppy-seed, 
Bulls  Eyes,  Camphire,  and  Frankincense,  incorporated  with   Gooses 
blood,  and  the  menstruous  blood  of  Women. 


536 


Book  II. 


A  Discou7^se  concerning 


Why  such  Ce- 
remonies are 
of  force. 


i8.  These  are  the  divisions  oi fumzgations,  ■neither  can  it  be  denyed, 
but  that  in  many  Ceremonies  of  this  kind,  there  is  great  inherent 
virtue  according  to  the  Doctrines  of  Sympathy  and  Antipathy, 
whereby  every  thing  is  drawn  by  its  like  in  the  Idea,  whither  by  words 
or  actions,  according  to  the  saying,  In  verbis,  herbis  6-=  lapidibus 
latct  virtus,  so  that  the  Ceremonies  and  Charms,  with  other  circum- 
stances used  by  Magicians,  are  doubtless  prevalent  to  the  accomplish- 
ment of  that  work  which  they  undertake  ;  to  wit,  The  calling  up  and 
Exorcizing  of  Infernal  Spirits  by  Conjurations. 


Chap.    VII. 


Charms. 


Natural  Ope- 
rations. 


Places  ascri- 
bed to  the 
seven  Planets. 
[««V] 


Being  the  Concltisio7i  of  the  Whole  ;  wherin  divers  antient  Spells^ 
Charms,  Incantatiotis  and  Exorcisms  are  briefly  spokeji  of. 


"B 


Esides  what  the  Author  hath  set  down,  there  be  many  other 
Spells  and  Charms,  which  Tradition  hath  left  unto  Posterity, 
being  many  of  them  effectual  for  the  thing  intended  by  them, 
as  in  the  precedent  Chapter  is  set  down,  wherein  the  Orders  of  Fumi- 
gatio7is  are  described.  Besides  there  are  Magical  Characters  attri- 
buted to  the  Planets,  whereof  Telesms,  Periapts,  Amulets,  and  Philters^ 
are  composed  by  biiryings,  writings,  bindings,  engraviftgs,  alligations, 
&c.  to  effect  various  purposes  in  Astrological  hours.  To  conquer 
Enemies,  cure  diseases,  overturn  Cities,  stop  Inundations,  render 
bodies  Invulnerable,  and  the  like  ;  which  are  all  effected  by  medium's 
of  this  kind,  with  the  assistance  of  Imagination. 

2.  Yet  are  there  many  natural  Compositions,  which  have  very  stu- 
pendious  effects  of  themselves,  without  assistance  of  Superstition ;  for 
the  commixtion  of  things  is  of  two-fold  force  or  vertue  :  First,  When 
the  Celestial  vertues  are  duly  disposed  in  any  natural  body  ;  so  that 
in  one  thing  are  couched  various  Influences  of  superiour  Powers.  The 
second  is,  from  Artificial  mixtures  and  Compositions  of  natural  things 
amongst  themselves,  in  a  certain  proportion  to  agree  with  the  Heavens 
under  certain  Constellations.  This  proceeds  from  the  correspondence 
of  natural  things  amongst  themselves,  whereby  things  are  effected  even 
unto  admiration,  as  Agrippa  declares.  Cap.  35.  lib.  i. 

3.  And  as  unto  every  Planet  certain  fumigations  are  ascribed  ;  so 
unto  such  Spirits  as  are  under  them,  certain  Places  are  adopted  for 
the  Ceromonie§*  of  Conjuration,  which  Magicians  chose  when  they  set 


Devils  and  Spirits. 


Chap.  VII. 


537 


69. 


Spells. 


upon  their  works  of  Darkness.  Unto  Satinii  are  ascribed  dark 
melancholy  Places,  Vaults,  Tombes,  Monasteries,  empty  Houses,  Dens, 
Caves,  Pits.  Unto  Jupiter,  Theaters,  Schools,  Musick  houses,  Judg- 
ment seats.  To  Mars,  Fields  where  Battels  have  been  fought,  Bake- 
-houses.  Glass-houses,  Shambles,  Places,*  of  Execution.  To  Sol, 
Palaces,/  Mountains,  Meddows,  Sunshine,  Groves,  and  upper  Rooms. 
To  Venus,  Fountains,  Meadows,  Gardens,  and  the  Sea-shore.  Unto 
Mercury,  all  publick  places  belonging  unto  Cities.  To  Luna, 
Wildernesses,  Woods,  Rocks,  Forrests,  Ships,  High-wayes,  &r=c. 

4.  In  like  manner  are  Spells  and  Charms  adapted  to  the  thing 
which  they  must  eftect,  according  to  the  matter,  form  and  place  of 
their  composition  ;  as  for  the  procuring;  of  Love,  they  bury  Rings, 
Ribbons,  Seals,  Pictures,  Looking-Glasses,  &^c.  in  Stews,  Baths,  Beds, 
that  in  such  places  they  may  contract  some  Venereal  faculty  :  When 
they  gather  Herbs  or  other  Ingredients ;  they  chuse  the  hour  and 
place,  when  such  Planets  have  Dominion  as  are  over  these  Herbs, 
which  they  collect,  ever  remembring  to  turn  their  faces  to  the  East,  or 
South,  when  Saturnine,  Martial  or  Jovial  Herbs  are  gathered,  because 
their  Principal  houses  are  Southern  signs  ;  for  Venereal,  Mercurial,  or 
Lunary  herbs,  they  must  look  towards  the  West  or  North,  because 
their  houses  are  chiefly  Northern  signs.  Yet  in  any  Solar  or  Lunar 
operations  the  body  of  the  Sun  and  Moon  must  be  respected  in  the 
operation. 

5.  Colours  are  also  much   regarded  amongst  Magicians,  according   Secret  Con 
to  the  Planet,  as  black,  leaden,  brown,  unto  Saturn  ;  saphire,  vernal,   ^  "^'""^• 
green,  purple,  golden,  unto  Jupiter ;  red,  burning,  violet,  bloody,  and 

iron  colours  unto  Mars  ;  golden,  saffron,  scarlet,  &^c.  unto  the  Sun  ; 
white,  fair,  green,  ruddy,  pleasant  mixed  colours  unto  Venus,  Murcuryt 
and  Luna.  In  like  manner  they  ascribe  colours  unto  the  twelve 
Houses,  and  according  to  the  Planets  have  also  certain  compositions 
for  fire  that  produce  wonderful  operations  ;  as  Lamps  of  Serpents 
skins  will  make  Serpents  to  appear.  Oyl  that  hath  stood  under  Grapes, 
being  lighted,  presenteth  the  Chamber  full  of  Grapes.  Centaury  and 
the  Lapwings  blood  makes  people  seem  like  Gyants,  and  in  the 
open  air  will  make  the  Stars  seem  to  move  up  and  down  in  the 
Elements.  The  fat  of  a  Hare  lighted  in  a  Lamp,  will  cause  Women  to 
be  exceeding  merry  and  facetious.  And  Candles  composed  of  things 
that  are  Saturnine,  raise  terrours  and  melancholy  in  the  party  that 
lights  them,  and  in  those  that  are  lighted  by  them. 

6.  Such  wonderful  effects  have  natural  things  being  fitted  unto  their 
Hours  and  Constellations,  as  also  when  they  are  used  to  prove  such 
effects  as  the  nature  of  the  things  doth  produce  of  it  self,  though  in  a 
weaker  degree.     To  raise   Tempests  Magicians  burn  the   Liver  of  a 

3Z 


The  Candle  of 
life. 


538 


Book  II. 


A  Discourse  concerning 


That  Chara- 
cters are  com- 
pacls. 


70. 


The  force  of 
Words  and 
Characters. 


The  vanity  of 
Conjuration. 


Camtelion  on  the  house  top.  To  cause  strange  sights  they  hang  the  Gall 
of  a  Ox  over  their  Beds  ;  iohxmg  Appa7-itions  and  Spirits,  they  make 
a  strange  fume  of  a  Mans  Gall,  and  the  Eyes  of  a  black  Cat  ;  Which, 
Agrippa  saith,  he  hath  often  made  experience  of.  There  is  also  a 
strange  Magical  Candle  described  amongst  Chyviical  Kw^^ioxs,  which 
being  lighted,  foretells  the  death  of  the  party  to  whom  it  belongs  .• 
The  manner  thereof  is  thus  ;  They  take  a  good  qnantity  of  the  venal 
blood  liikc-ivariii  as  it  came  out  of  the  vein,  luhich  being  Chymically 
prepared  with  Spirit  of  Wine  and  other  Ingredients,  is  at  last  made 
7ip  into  a  Candle,  ^uhich  being  once  kiiidled,  never  goes  out  till  the 
death  of  the  party  whose  blood  it  is  composed  of ;  for  when  he  is  sick,  or 
in  danger,  it  burns  dim  and  troubled ;  and  when  he  is  dead,  it  is  quite 
extinguished ;  of  which  Composition  a  Learned  man  hath  wrote  an 
intire  Tractate,  De  Biolychnio,  or,  The  Lamp  of  Life. 

7.  But  to  proceed  to  the  nature  of  Characters,  Sigils,  and  other 
Ceremo7iies,  we  find  that  not  only  such  as  pretend  to  command  over 
all  sorts  of  Spirits  ;  but  also  they  that  do  make  Compacts,  and  have 
sold  themselves  unto  him,  do  make  use  of  such  ;  which  instance  is 
sufficient  to  prove  what  a  wise  man  hath  asserted,  that  although  Evil 
Spirits  have  so  blinded  Mens  Eyes,  as  to  make  them  believe  they  are 
defended  by  such  Ceremonies,  and  that  these  Characters  are  as  Muni- 
tions against  the  Devils  malignancy  ;  Yet  these  very  Characters, 
Sigils,  Lamins,  &c.,  are  Compacts  themselves,  which  the  Devils  did  at 
first  cunningly  disguise  with  strange  Repetitions  in  uncouth  Language. 

8.  So  that  we  have  grounds  to  believe,  that  none  is  able  absolutely 
without  Compact  to  call  up  any  Spirit.  But  that  whosoever  hath  pre- 
tended to  be  famous  in/  the  Art  of  Magick  or  Conjuration,  hath  (to 
himself  unknown)  compacted  with  and  zuorshipped  the  Devil,  under 
strange  Repetitions  and  mystical  Characters,  which  to  him  seemed  to 
have  effects  quite  contrary  to  what  they  really  had. 

9.  Neither  is  this  to  be  admired,  that  without  the  Knowledge  or 
Consent  of  the  Magician,  a  Contract  is  made  with  Evil  Spirits  ;  when 
we  consider  the  magical  strength  of  Words  and  Characters,  which  of 
themselves  can  cure  Diseases,  pull  down,  infect,  save,  destroy,  charm 
and  inchant  without  the  Parties  assistance,  either  in  knowledge  of  the 
Cause,  or  in  belief  of  the  Consequence  or  Effect. 

10.  But  on  the  contrary,  I  could  instance  a  multitude  of  Examples 
of  such  as  have  spent  much  time  in  Conjurations  to  no  purpose,  still 
attempting  by  Exorcisms  and  Defensive  Prayers  to  conjure  a  Spirit,  or 
cause  Personal  Appearances,  with  severe  Imprecations  and  powerful 
Charges,  and  yet  notwithstanding  have  never  attain'd  their  purpose, 
nor  at  any  time  heard,  or  seen  any  Beeing,  which  may  be  called 
Spectre,  or  Apparition. 


Devils  and  Spirits.  chap.  vii.  539 

11.  Which  is  nothing  wonderful,  if  we  minde  the  sympathy  of  things    By  Similitude. 
in   Nature,    how  each    desires  its  like,  and  hunteth  after  it  as  the 
Loadstone  draws  Iron  ;  the  male  coveteth  the  female  ;  the  evil  after 

the  evil,  and  the  good  after  the  good  ;  which  is  seen  in  wicked  Men 
and  their  Association,  in  Birds  and  Beasts  of  prey  ;  while  on  the  con- 
trary, the  Lamb  delights  not  in  the  Lyon,  nor  the  Sheep  in  the  society 
of  the  Wolf ;  neither  doth  the  nature  which  is  totally  depraved  and 
estranged  from  God,  care  to  be  forced  or  drawn  compulsively  by 
another  contrary  nature,  viz.  innocent,  just,  and  harmless. 

12.  Neither  doth  it  consist  with  natural  reason.  That  ii?/// 6"//;'/^'    Exoici?ing,  or 
should  affect  the  society  of  those  that  are  their  Enemies,  who  make  use    '^'^^  ""^  °"  " 
of  the  dreadful  and  holy  Names  of  God  in  Conjurations  to  call  them 

up;  whereas  they  are  rather  antidotes  against  Apparations,*  as  maybe  I*  sic\ 
seen  in  various  Examples  of  holy  Men,  who  by  Prayers  and  Exorcisms 
have  banished  Evil  Spirits  in  all  Ages,  which  is  also  further  evident, 
in  that  the  very  form  of  Dispossessijn;;  and  Exorcising  is  made  up  of 
divers  Prayers  and  Defensive  Blessings  against  the  obnoxious 
influences  of  Infernal  Spirits. 

13.  Therefore  though  I  would  be  far  from  describing  an  undenyable    Like  desires 
course  of  Conjuring  Spirits,  or  of  causing  Apparitions  :  Yet  this    I    "^  '  ^' 
must  assert  conclusively  from  what  is  before  alledged,  That  if  any 

thing  would  be  called  or  wrought  upon,  it  must  be  with  something 
which  is  of  its  own  nature,  as  a  bait  to  catch  or  tempt  it ;  for  in  catch- 
ing Birds,  Beasts,  or  Fishes,  such  esculents  as  are  properly  for  these 
Animals,  are  made  use  of  to  allure  them,  neither  can  mankinde 
command  them  by  any  threats  to  come  into  his  custody. 

14.  How  much  less  is  mankind  able  to  compel  ^h^  Infernal  Spirits,    Nothing  is 
the  very  least  of  which  Kingdom,  is  able,  if  let  loose,  to  exterminate  a   contraries.  ^ 
thousand  lives,  and  utterly  over-turn  poor  mortals  and  their  doings, 

as  various  by-past  accidents  can  evince  :  But  whosoever  hath  com- 
pacted with  them  for  body,  soul,  and  works,  such  they  are  at  unity 
with,  and  unto  such  they  appear  for  the  advancement  of  their  Kingdom 
in  the  destruction  of  others  ;  for  they  are  grafted  into  them  and 
incorporated  into  their  very  heart  and  soul,  which  unavoidably 
becomes  their  wages  when  the  body  falls  away. 

15.  Yet  many  wayes  there  be  by  Images,  Telesms,  and  Amulets, 
which  have  little  or  no  dependance  upon  Conjuration,  or  the  strength 
thereof,  being  rather  effectual  from  sympathetical  Causes,  as  many 
natural  conclusions  prove.  And  Paracelsus  speaks  of  a  way  by  the 
Image  of  any  Bii'd  or  Beast  to  destroy  that  Animal,  though  at  a 
distance  ;  so  by  hair,  fat,  blood,  excrements,  excrescences,  &^c.  of  any 
Animal  or  Vegetable,  the  ruin  or  cure  of  that  thing  may  be  effected. 

16.  Which  is  seen  in  the  Armary  Unguent,  and  the  Sympathetical 


540 


Book  II. 


A  Discourse  concerning 


71. 


Of  Images  of 
Wax,  aiul  what 
is  wrought  by 
them. 


Further  con- 
cerning 
Images. 


Of  Images 
provoking 
Love. 


Forms  of 


Powder.  In  the  instance  of  divers  Histories,  of  such  as  used  Waxen 
Images,  composed  in  divers  postures,  and  under  certain  Constellations, 
whereby  several  have  been  tormented  and  macerated  even  unto  death; 
and  according  to  the  punishment  or  torment  which  the  Magician 
intends  to  afflict,  accordingly  do  they  dispose  the/  hour  of  the  Composi- 
tion, and  the  posture  or  semblance  of  the  Image. 

17.  For  if  a  malitious  minded  Witch  intends  to  consume  and  pine 
away  the  Life  or  Estate  of  any  miserable  Man  or  Woman,  she  makes 
his  Image  of  Wax  in  such  an  ominous  aspect  as  may  conduce  to  her 
design,  making  several  magical  Characters  upon  the  sides  of  the  head, 
describing  the  Character  of  the  hour  or  Planetary  time  upon  the 
breast  of  the  Image  ;  the  name  of  the  party  on  his  forehead  ;  the 
intended  effect  to  be  wrought  upon  him  upon  his  back.  When  they 
cause  aches,  pains,  and  violent  pangs  in  the  sinews  and  the  flesh,  they 
stick  thorns  and  pins  in  divers  places  of  their  arms,  breasts,  and  legs. 
When  they  cast  them  into  Feavers  and  Consumptions,  they  spend  an 
hour  in  every  day  to  warm  and  turn  the  Image  before  a  doleful  and 
lingring  fire,  composed  of  divers  exotick  Gums,  and  magical  Ingre- 
dients of  sweet  Odours,  and  strange  Roots  of  shrubs,  efficient  for  their 
purpose. 

18.  Wonderful  are  the  various  postures  and  pranks  which  Magicians 
play  with  Images  ;  neither  will  I  mention  the  most  perfect  and  pre- 
valent part  of  the  practice  of  Images,  and  the  powerful  operations 
thereof,  least  the  evil  minded  should  work  abominations  therewith 
upon  the  Persons  or  Possessions  of  their  neighbours. 

19.  According  to  the  nature  of  what  they  would  effect  they  frame 
their  Images  ;  if  by  Images  they  would  provoke  two  parties  to  love, 
or  be  enamoured  on  one  another,  they  frame  their  Images  naked,  with 
Astrological  Observations  and  Imbraces  of  those  that  are  Venereal  ; 
to  provoke  unto  enmity  they  place  malignant  Characters  and  Aspects, 
and  the  Images  in  a  fighting  posture. 

20.  If  their  intentions  be  for  good,  all  their  Characters  are  engraven 
upon  the  foreparts  of  the  body.  But  if  they  would  afflict  the  party 
with  Consumption,  or  with  death,  they  thrust  Needles  through  the 
hearts,  and  engrave  their  Characters  upon  their  Posteriors,  or  upon 
their  shoulders,  using  all  their  Conjurations  retrograde,  and  repeating 
every  Charm  opposite  to  the  former. 

21.  Thousands  of  strange  and  uncouth  Charms  might  be  here 
described,  according  to  the  exact  form  wherein  Tradition  hath  left 
them;  But  I  have  only  insisted  upon  the  description  of  the  natures 
in  General  ;  And  as  by  Images  and  Telesiiis,  the  Europeans  have 
effected  admirable  things :  so  the  Tartars  have  a  wonderful  ways*  of 
producing    the    like   effects,  by   Botles^  Sheep-skins,  Rods,  Basins, 


Devils  and  Spirits. 


Chap.  VII. 


541 


Letters^   or   Missives,    unto   certain    Spirits,    and   many   otherwayes   Charms  in 
unheard  of  in  Europe.  ''''  '"■^' 

22.  As  for  the   Tying  of  the  Point,  which  is  a  strong  impediment   The  tying  of 
in    Conjugal    Rites,   to   restrain   the   acts   of    secresie   betwixt    two 
marryed  persons  ;  This  knot  or  Hgament  is  become  so  notorious  both 

in  the  practice  and  effect  throughout  France,  Italy,  and  Spain,  as  also 
in  all  the  Eastern  Countries,  that  the  Laws  of  several  Nations  have 
prohibited  the  performance  thereof ;  neither  is  it  fit  to  be  openly 
described  in  this  place. 

23.  Other  stratagems  they  have  by  turning  the  Sive  with  a  pair  of  Charming  by 
Sizzers  by  voices  jittered  out  of  skins,  which  is  in  common  amongst  the 

Turks  by  Letters  wrote  unto  certain  Spirits,  which  by  due  appoint- 
ments will  have  their  answers  returned.    By  the  Tur)ii}isr  oi  the  Cord  57.^o"'es, 

•^  ,       ^  .        Skms,  Letters, 

with  several  names  wrapped  round  the  same,  which  with  certam   Cords,  Lots, 
repetitions  will  of  it  self  be  tyed  into  several  strange  knots  which  unty 
themselves  again.     Besides  the  many  wayes  by  Lots,  in  extractings*   [*  sic] 
vScrolls,  consulting  with  the  Staff  and  the  empty  Pot,  with    others 
tedious  to  be  enumerated. 

24.  The  Art  of  Transplantation  is  also  reckoned  amongst  Charms   Transpiantati- 
with  the  vulgar.     And  indeed  one  member  thereof,  viz.  the  Trans-    nfous"*^'""" 
ferring  of  Diseases  is  really  Magical,  and  much  in  practice  amongst   [t  Ceremonies] 
Witches  ;    for  by  certain  baits  given  to  any  domestick  Beasts  they 

remove  Feavers,  Agues,  and  Consumptions  from  Martial  men,  or  from 
one   to   another   by   burying   certain    Images    in    their    neighbours 
ground   they  bring   all   evil   fortune   to   the   owner   of  the  ground, 
yet/  though  they  add  strange  Words  and  Conjurations  in  the  practice,  72. 
the  effects  thereof  are  more  from  Nature  then  Conjuration. 

25.  For,  by  the  same  Cause,  those  that  are  profound,  can  destroy   And  meeriy 
diseases,  take  off  Warts,  and  other  Excrescences,  kill,  cure,  purge  and   "''''""  • 
poyson  at  a  distance  from  the  party,  by  their  hair,  fatt,  blood,  nails, 
excrements,  &^c.  or  by  any  root,  or  carnuous  substance,  rubbed  upon 

their  hands,  breasts  or  leggs,  by  burying  which,  they  free  them  from 
Diseases,  which  experiments  take  effect  according  to  the  Mediums 
and  their  Consumption  under  ground. 

26.  And  as  by  natural  reason  every  Magical  Charm  or  Receipt  had   Magical  In- 
its  first  institution;    In  like  manner  have  Magicians  disposed  the   ^"■"™«"t*  = 
Matter  and   Manner  together  with  the  times  of  their  Utensils  and 
Instruments,  according  to  the   Principles  of  Nature  :  As  the  Hour 
wherein  they  compose  their  Garments,  must  either  be  in  the  hour  of 

Luna,  or  else  of  Saturn,  in  the  Moons  increase. 

27.  Their  Garments  they  compose  of  White  Linnen,  black  Cloth,   Their  matter, 
black    Cat-skins,    Wolves,    Bears,    or    Swines   skins.      The    Linnen 
because  of  its  abstracted  Quality  for  Magick  delights  not  to  have  any 


542 


Book  II. 


A  Discourse,  &c. 


Substance, 


And  Form. 


The  Conclu- 
sion. 


Utensils  that  are  put  to  common  uses.  The  skins  of  the  aforesaid 
Animals  are  by  reason  of  the  Saturnine  and  Magical  qualities  in  the 
particles  of  these  beasts  :  Their  sowing  thred  is  of  silk,  Cats  guts, 
mans  Nerves,  Asses  hairs.  Thongs  of  skins  from  Men,  Cats,  Bats, 
Owls,  Moles,  and  all  which  are  enjoyn'd  from  the  like  Magical 
cause. 

28.  Their  Needles  are  made  of  Hedge-hog  prickles,  or  bones  of  any 
of  the  abovesaid  Animals  :  Their  Writing-pens  are  of  Owls  or 
Ravens,  their  hik  of  Mans  blood  :  Their  Oyntments  Mans  fat,  Blood, 

■  Usnea,  Hoggs-grease,  Oyl  of  Whales.  Their  Characters  are  ancient 
Hebrew  or  Samaritan  :  Their  Speecli  is  Hebrew  or  Latine.  Their 
Paper  mMst  be  of  the  Membranes  of  Infants,  which  they  call  Virgin- 
-parchment,  or  of  the  skins  of  Cats,  or  Kids.  Besides,  they  compose 
their  Fires  of  sweet  Wood,  Oyl  or  Rosin  ;  And  their  Candles  of  the 
Fatt  or  Marrow  of  Men  or  Children  :  Their  Vessels  are  Earthen, 
their  Candlesticks  with  three  feet,  of  dead  mens  bones  :  Their  Szvords 
are  steel,  without  guards,  the  poynts  being  reversed.  These  are 
their  Materials,  which  they  do  particularly  choose  from  the  Magical 
qualities  whereof  they  are  composed. 

29.  Neither  are  the  peculiar  shapes  without  a  natural  cause.  Their 
Caps  are  Oval,  or  like  Pyramids  with  Lappets  on  each  side,  and  furr 
within  :  Their  Gowtis  reach  to  the  ground,  being  furr'd  with  white 
Fox-skins,  under  which  they  have  a  Linnen  Garment  reaching  to  their 
Knee.  Their  Girdles  are  three  inches  broad,  and  have  many  Cabal- 
listical  Names,  with  Crosses,  Trines  and  Circles  inscribed  thereon. 
Their  Knives  are  Dagger-fashion  :  and  the  Circles  by  which  they 
defend  themselves  are  commonly  nine  foot  in  breadth,  but  the  Eastern 
Magicians  give  but  seven.  And  these  are  the  matter  and  manner  of 
their  Preparations,  which  I  thought  fit  here  to  insist  upon,  because  of 
their  affinity  with  the  Instrunieiits  of  Charms,  for  both  which  a 
natural  cause  is  constantly  pretended. 

30.  Thus  I  have  briefly  spoken  of  the  Nature  of  every  Spirit  good 
or  evil,  so  farr  as  safety  or  convenietice  would  permit  ;  adding  also 
this  last  Discourse  of  Charms  and  Conjurations,  in  their  speculative 
part,  forbearing  to  describe  the  Forms  themselves,  because  many  of 
them  are  not  only  facil,  but  also  of  mighty  power  when  they  are 
seasonably  applyed  :  So  that  to  describe  distinctly,  by  what  means 
Magicians  kill,  cure,  or  conquer,  were  to  strengthen  the  hands  of  the 
Envious  against  their  Neighbours  Lives  and  Fortunes.  And  there- 
fore the  Readers  must  rest  contented  with  what  is  here  related  of  the 
Nature  of  Astral  or  Infernal  Spirits. 


FINIS. 


SHAKESPEARE    NOTINGS. 


p.  99.  Bodin's  "asseheaded  man".  N.  Drake,  in  his  Shakespeare 
and  his  Times,  vol.  ii,  p.  351,  suggested  that  Bottom's  "translation" 
was  derived  from  p.  315  in  Scot,  where  a  receipt  for  such  transforma- 
tions is  given.  This  may  in  part  have  been  in  Shakespeare's  memory, 
as  may  tlie  commonly  received  belief  that  magicians  could  do  such 
things.  He  may,  too,  have  remembered  another  tale,  told  at  p.  533, 
of  Pope  Benedict  IX  having  been  condemned  after  death  to  walk 
the  earth  (I  presume  at  night,  after  his  purgatorial  day)  in  a  bear's 
skin,  with  an  ass's  head  in  such  sort  as  he  lived.  But  I  incline  to 
think  that  these  after-statements  only  caused  him  to  remember  the 
more  this  first,  full,  and  remarkable  M.  Mal-Bodin-Cyprus  tale  ;  and 
more  especially  this  passage,  for  in  iv,  i,  30,  Bottom  declares — - 
"  Methinks  I  have  a  great  desire  to  a  bottle  of  hay  :  good  liay,  sweet 
hay  hath  no  fellow."  So  acute  and  ready  an  observer  may  have  the 
more  remembered  the  epithet  "asseheaded"  because,  as  most  readers 
must  observe,  Scot  uses  this  word,  though  the  sailor  in  the  tale  is  an 
ass  from  his  snout  and  ears  down  to  the  end  of  his  tail  and  the  tips 
of  his  hoofs. 

P.  542.  His  "white  spirits".  Because  in  the  1623  folio  Macbeth 
we  have  in  iv,  i,  Miisicke  and  a  Song.  Blackc  Spirits,  ^^c,  and 
because  in  Middleton's  Witch  the  words  are  given  at  length,  it  has 
been  held  that  Middleton  was  either  Shakespeare's  coadjutor,  or  his 
after  interpolator,  that  these  lines  were  his,  and  were  first  used  in  his 
IVitch.  But,  according  to  most  of  Malone's  arguments — for  one 
certainly  is  not  sound — the  Witch  was  some  years  later  than  Macbeth, 
as  is  also  likely  from  Middleton's  age.  And  that  it  was  later  is  in 
especial  shown  by  a  hitherto  unnoticed  passage  in  ii,  i : 

"  Some  knights'  wives  in  town 
Will  have  great  hope  upon  his  reformation,"  etc. 

For  it  is  clear  that  this  must  have  been  written  when  the  price  and 
quality  of  knighthood  had  much  come  down,  and  its  commonness 
increased  beyond  what  it  was  in  1605.  Secondly,  it  is  an  assumption, 
and  a  most  unlikely  one,  that  the  Macbeth  MS.  intimation  of  the  song 
was  due  to  the  players'  knowledge  of  it  through  the  Witch.  It  pre- 
supposes that  the  supernumeraries  who  played  the  witches' parts  were 
the  same  in  both  plays.  Also  that  the  writers  of  the  MS-  knew  that 
these  would  be  the  same,  and  would  certainly  remember  the  words: 
for  a  playhouse  copy  is  either  for  the  use  of  the  prompter,  or  a  text 
whence  the  players'  parts  can  be  extracted.     Moreover,  the  li^itch 


544  Shakespeare  N^o tings. 

had  been,  as   the  author  himself  tells  us,  "  an   ignorantly  ill-fated 
labour",  in  other  words,  a  failure. 

But  in  reference  to  the  supposed  right  of  Middleton  to  these  lines, 
we  now  find,  in  1584,  when  Middleton  was  a  boy,  that  the  first  of  the 
two  lines — or,  if  one  chooses,  the  first  two  of  the  four,  the  words  being 
in  each  half  phrase  inverted,  possibly  to  vary  the  too  great  sing-song 
of  the  sentence — was  copied  by  Scot  as  part  of  a  known  series  of 
rhyming  lines.  Shakespeare,  who  wrote  later,  has  the  "Black  spirits", 
etc.;  Middleton,  in  his  Witch.,  where  we  find  passages  taken  ver- 
batim and  almost  verbatim  from  Scot,  has  these  and  the  other  rhymes 
given  by  Scot  very  slightly  altered  in  i,  2,  and  the  "  Black  spirits", 
etc.,  with  "  Mingle,  mmgle",  and  some  of  the  other  rhymes  in  v,  2. 
Hence  they  are  neither  Shakespeare's  nor  Middleton's.  Whose  then  are 
they.-"  Scot  gives  them  as  from  W.  W.'s  booklet  on  the  Witches  at 
St.  Osees,  Essex.  But  certainly  the  lines,  nor  any  of  them,  are  not 
in  that  booklet.  These  things,  however,  are  there.  Ursula  Kempe's 
little  boy  deposes,  and  she  herself,  on  promise  from  the  Justice, 
Brian  Darcie,  Esq.,  of  favour  being  shown  her — which  promise,  by 
the  way,  both  in  her  case  and  that  of  others,  was  carried  out  by  their 
being  hanged — that  she  had  two  he-  and  two  she-spirits,  the  shes 
being  Tyffen,  in  the  shape  of  a  white  lamb,  and  Pigine,  black  like  a 
toad  ;  the  hes,  Tittie,  like  a  little  grey  cat,  and  Jacke,  black  like  a  cat. 
Nor  are  these  merely  thus  mentioned  by  each,  but  the  old  woman 
specifies  their  doings  through  three  or  four  of  the  earlier  pages 
(A  3,  v — A  8).  Mother  Bennet's  spirits  were  two,  Suckin,  like  a  black 
dog,  and  Lyerd,  redde  like  a  Lyon  (B  3,  etc.,  B  7).  Besides  these,  but 
less  prominently  brought  forward,  were  these.  Mother  Hunt  had 
two  little  things  like  horses,  one  white  and  one  black,  kept  in  a  pot 
amongst  black  and  white  wool  (A  5,  v  and  6).  Ales  Hunt  had  also 
two  spirits,  one  white  and  one  black,  like  little  colts,  and  named  Jacke 
and  Robbin  (C  3).  Marg.  Sammon  had  a  Tom  and  a  Robyn,  but 
these  were  like  toads.  H.  Sellys,  aged  nine,  deposes  that  his  mother 
had  two  imps,  one  Herculus  sothe  hons  \sic\  or  Jacke,  black,  and  a  he, 
who,  in  the  night,  and  in  the  likeness  of  his  sister,  pulled  his  younger 
brother's  leg  and  otherwise  hurt  him  so  that  he  cried  out ;  the  second, 
Mercuric,  a  she  and  white  (D  v).  Ales  Baxter  says  that  the  cow 
while  being  milked  was  viciously  unruly,  and  that  something  like  a 
white  cat  struck  at  her  heart,  so  that  she  became  so  weak  that  she  could 
not  stand,  and  being  found  leaning  against  a  style,  was  carried  home 
in  a  chair  (D  4,  v).  Ales  Mansfield  had  given  her  by  margaret 
Grevell  (elsewhere  Gravell) — for  these  imps  seem  to  have  been  given 
away  without  will  of  their  own,  like  brute  beasts,  and  being  hungry 
were  fed  on  milk,  beer,  bread,  oats,  hay,  straw,  and  especially  a  sup 
of  blood  sucked  from  the  body — two  he-  and  two  she-spirits,  named 
Robin,  Jack,  William,  and  Puppet,  alias  Mamet,  like  black  cats  (D  6). 
Mother  Eustace  also  had  three  imps,  like  white,  gray,  and  black  cats. 
Annis  Dowsing,  aged  seven,  base  daughter  of  Annis  Herd,  tells  B. 
Darcie  that  her  mother  had  six  Avices  or  Blackbirds,  black  speckled 
with  white  or  all  black.  Also  six  imps  like  cows,  but  "  as  big  as 
rattes",  one  of  which,  black  and  white,  and  named  Crowe,  had  been 


Shakespeare  No  tings.  545 

given  to  her,  while  Donne  [?  Dun],  another,  was  red  and  white  (G.  4. 
v).  I  have,  perhaps,  overlengthened  this  tale  through  wishing  to 
show  that  these  imps,  besides  being  hungry,  generally  took  a  white 
or  black,  and  sometimes  a  red  or  grey,  colour,  and  because  these 
notings  from  this  unique  book  and  authentic  record  might  be  other- 
wise acceptable.  So  much  do  the  names  and  the  notice  of  the  colours 
of  the  imps  strike  a  reader,  that  Bishop  Hutchinson,  in  his  Historical 
Essay  concerning  Witchcraft,  1718,  says,  p.  29,  "An  account  of  them 
was  written  by  Brian  Darcie,  with  the  Names  and  Colours  of  their 
spirits."  But  here  an  end  after  the  remarks.  First,  that  the  chief 
witnesses,  and  leaders  up  to  these  confessions,  were  their  own  children 
of  from  6^(  to  g  years  of  age.  Secondly,  that  these  confessions  were, 
as  plainly  as  possible,  first  made  by  some  and  then  followed  by  others 
through  promises  of  favour,  promises  lyingly  carried  out  to  condemn- 
ation and  death.  Thirdly,  that,  as  shown  by  such  instances  as  "[she] 
desired  to  speake  alone  with  me,  the  said  Bryan  Darcey,  whereupon 
I  went  into  my  garden",  etc.,  and  by  the  frequent  use  of  "  before 
mee'' — the  initials  W.W.  were  either  fictitious,  or  not  improbably  those 
of  his  clerk,  and  that  the  real  author  was  Brian  Darcie,  Esq.,  Justice 
of  the  Peace,  who  desired  to  gain  favour  from  his  kinsman.  Lord 
Darcie,  to  whom  the  book  was  dedicated,  or  possibly,  through  him 
and  it,  the  notice  of  her  Majesty,  as  a  clever,  zealous,  and  trustworthy 
seeker-out  of  these  old-new  things. 

It  need  hardly  be  added  that  ballading  was  then  a  profession,  and 
that  its  professors  seized  upon  anything  of  interest, — an  atrocious 
murder,  the  last  words  of  the  murderer  (spoken  or  not),  unusual 
floods  or  storms,  the  effects  of  lightning,  the  cruise  of  an  adventurous 
vessel,  shipwrecks,  the  story  of  a  strange  fish  "in  forme  of  a  woman 
from  the  wast  upward",  that  appeared  "  forty  thousand  fathom  above 
water  [or  otherwise],  and  sang  as  followeth".  How  then  should  the 
condemnation  of  some  sixteen  old  women  for  horrible  crimes  escape 
being  "balletted"?  It  was  new,  rare,  came  home  to  all,  and  was  in 
more  senses  than  one  deadly.  The  very  rhymes  in  Scot  prove  it,  for 
they  could  not  be  Scot's  own  words,  and  they  have  the  very  rhythm, 
or  rather  lilt,  of  a  ballad.  On  looking  calmly,  therefore,  at  the  evi- 
dence, I  am  convinced  that  neither  Shakespeare  nor  Middleton  could 
have  been  the  one  who  tacked  together  these  rhymes  between  1 582  and 
1584.  but  that  Shakespeare  did  here,  as  he  sometimes  did,  and  notably 
in  Ophelia's  madness,  quote  such  lines  as  "  Black  spirits  and  white", 
etc.,  because  the  words  suited  his  scene  of  devilish  enchantment, 
and  gave  it  reality;  while  Middleton,  in  a  Magical  Tragi-Comedy,  gave, 
with  very  slight  variation,  the  whole  of  the  words  quoted  by  Scot. 

I  trust  my  reader  will  not  merely  excuse  it  when  it  regards  Shake- 
speare and  Macteth,  if  I  go  a  little  out  of  my  present  road  and  add 
the  few  words  following.  As  it  has  been  held  that  Middleton  wrote 
"  Black  spirits",  etc.,  so  it  has  been  supposed  that  the  lines  on  the 
"  Touching  for  the  Evil"  were  interpolated  by  Middleton  or  some 
other,  because  negative  evidence  seemed  to  show  that  James  did  not 
take  upon  himself  this  custom  till  a  date  much  later  than  1605. 
Lately,  however.  Prof   S.   R.    Gardiner  has  discovered  that  James 

4A 


546  Shakespeare  Notings. 

" touched"  and  was  almost  compelled  to  "touch"  as  early  as  1603. 
Its  efficacy  had  been  believed  in,  and  was  set  forth  in  books ;  so  that 
the  very  assumption  of  this  prerogative  proved  its  efficacy,  and  thus 
proved  his  rightful  heirship  to  the  English  crown, — a  proof,  I  suspect, 
not  lost  sight  of  by  the  astute  counsellors  who  counselled  its  adoption, 
nor  by  James  himself  And  I  think  that  he  must  be  blind  who 
cannot  see  how  this,  added  to  the  other  evidence  set  forth  in  the  play, 
and  to  the  true,  though  somewhat,  and  of  purpose,  indirectly  exposed 
intent  of  Macbeth,  proved  both  James's  heirship  and  set  forth  the 
certain  overthrow  of  all  such  devilishly  contrived  plots,— such  as,  to 
name  but  three,  the  attempt  at  the  Carse  of  Gowrie;  the  plot  in  which 
Raleigh  was,  or  was  supposed  to  be,  concerned  ;  and  lastly,  the  gun- 
powder plot — as  would  alter  the  predestinate  decree  of  Heaven,  that 
James  I  and  VI  should  be  King  of  Great  Britain.  Unless,  too,  I 
am  much  mistaken,  the  fears  of  James  were  the  direct  or  indirect 
instigators  of  Shakespeare's  play,  and  the  cause  of  that  autograph 
letter  to  the  poet,  for  which  no  shadow  of  a  reason  can  otherwise  be 
assigned. 

For  convenience'  sake  I  here  include  some  notings  illustrative  of 
either  Shakespeare's  indebtedness  to  Scot,  or  of  those  beliefs  and 
forms  of  expression  which  led  both  to  write  as  they  did. 

P.  10.  "  They  can  pull  down  the  moon."  This  belief,  derived  from 
classic  times,  is  authority  for  Prospero's  "  A  witch  ...  so  strong 
That  could  control  the  moon"  (v,  i).     So  also  ii,  i,  174. 

"  Corne  in  the  blade."     There  is  frequent  reference  to  this 

in  Scot,  as  here  and  at  pp.  A  iiii,  v,  49,  58,  63,219,221,482,  and  else- 
where. But  as  Staunton  saw,  this  is  the  nearest  to  IMacbetlis 
"though  bladed  corn  be  lodged"  (iv,  i).  Also,  though  this  happens 
more  or  less  in  several  of  the  instances,  yet  especially  here,  the  con- 
text agrees  with  the  thoughts  and  context-words  of  Macbeth. 

P.  33.  "Anthropophagi  and  Canibals."  Associated  synonymes  pro- 
bably suggested  to  both  by  the  same  heading  in  p.  iioo  of  Seb. 
Miinster's  CosmograpJiy  (Basil,  1550). 

P.  42.  "  Never  faile  to  danse."  An  authority  for  the  dancing  of 
Macbeth^s  witches,  and  a  probable  authority  for  the  dancing  of 
the  latter  with  broomsticks  headed  with  brooms  in  their  hands. 

P.  54.  The  "  Monarcho"  of  L.  L.  Lost  appears  from  this  to  have 
been  a  madman. 

P.  64.  "  Rime  either  man  or  beast  to  death."  An  extension  of  the 
Shakespearean  and  general  belief  that  they  rhymed  (Irish)  rats  to 
death.     As  You  Like  It,  iii,  2. 

P.  TT.  "  No  power  to  occupy."  Proof  that  this  last  word  was  used  in 
the  sense  of  to  use  or  be  busied  with,  from  which  general  use  it  came 
to  be  employed  as  common  slang  for  a  disreputable  and  vile  using. 

P.  170.  "  Chattering  of  pies  and  haggisters."  A  haggister  is  the 
Kentish  term  for  a  pie,  or  magpie.  The  passage  explains  why 
Duncan  (i,  5)  is  not  welcomed  by  these,  but  by  the  ill-omened  raven 
that  is  hoarse  with  croaking  his  approach.  W.  Perkins  on  Witchcraft, 
works,  ed.  1613,  says  :  "When  a  raven  stands  on  a  high  place  and 
looks  a  particular  way  and  cries,  a  corse  comes  thence  soon." 


Shakespeare  No  tings.  547 

p.  187.  "A  thousand  for  one  that  fell  out  contrary."  We  would 
more  correctly  write — "  A  thousand  that  fell  out  contrary  for  one  that 
fell  out  rightly  or  correctly."  But  this  and  others  are  examples  of 
what  we  would  call  a  more  than  loose  way  of  expressing  oneself, 
though  then  it  was  allowable,  for  Scot  was  an  educated  and  intelli- 
gent man,  who  wrote  well.  "  Each  putter  out  of  five  for  one", 
Tempest^  iii,  2,  is  an  almost  exactly  similar  instance.  The  putting  out 
of  five  for  one  is  considered  as  one  action,  and  is — pace  Dyce — the 
receiving,  as  Malone  says,  at  the  rate  of  five  for  one,  the  putter  out 
being  he  who  puts  out  in  the  hope  of  receiving  five  for  one. 

P.  212.  "  The  blind  man  ...  in  killing  the  crow."  Green's  De- 
fence of  Cony-Catching,  p.  70,  ed.  Grosart,  gives  this  proverbial 
saying — "as  blinde  men  shoote  the  crowe".  Hamlet,  4to.,  1603,  has 
the  variant — "as  the  blinde  man  catcheth  the  hare". 

"A  green  silk  curtain."  These  words,  also  in  Middleton's  Witch, 
i,  2,  illustrate  the  custom  which  led  Sir  Toby  {Tw.  N.,  i,  4)  to  say, 
"Wherefore  have  these  gifts  a  curtain  before  'em.''  Are  they  like  to 
take  dust  like  Mistress  AIoU's  picture?"  And  these  last  words,  by  the 
way,  prove  that  this  same  Moll  had,  for  her  own  purposes,  the  portrait 
exposed  in  some  painter's  shop,  or  painters'  shops,  or  rather  free 
fronts,  without  a  curtain. 

P.  269.  "  If  a  soule  wander  ...  by  night."  Proof  that  the  wan- 
dering of  Hamlet's  father's  ghost  was  strictly  in  accordance  with 
traditional  folk-lore.  So,  p.  462,  we  have,  "  How  common  an  opinion 
.  .  .  reveale  their  estate";  and  p.  535,  "They  affirme  .  .  .  soules  of 
saints". 

P.  347.  "Bodkin."  The  text  and  margin  show  that  this  was  used  for 
a  small  dagger,  and  the  woodcut  on  the  next  page  that  it  was  some- 
times at  least  a  rod-like  and  pointed  weapon.  Being  thus  shaped  it 
was  small,  more  easily  carried  at  the  waist,  and  less  readily  broken 
either  by  a  bone  or  by  an  adversary's  stroke. 

P.  382.  '•^Belia/l."  This  goes  to  show  that  he  was  "  the  other  devil" 
whose  name  had  escaped  Macbeth's  porter.  Its  being  less  common 
in  men's  and  preachers'  mouths  would  account  for  his  non-remem- 
brance. 

P.  416.  "■Lignum  aloes.''''  Against  any  argument  drawn  from  the 
italic  use  of  Hews  in  Son.  20,  and  its  not  being  italicised  in  its  first 
use  in  the  same  line,  nor  anywhere  else  in  Shakespeare,  the  fact 
that  Allocs  appears  in  The  Lover's  Complaint,  as  well  as  do  other 
words  in  the  Sonnets,  has  been  brought  forward.  But  without 
entering  in  detail  into  the  question,  I  would  note  that  three  sub- 
stantives, all  names  of  vegetables,  are  here  mentioned,  and  that  this 
alone  is  placed  in  italics.  So,  in  the  Appendix  II,  1665,  pp.  67-8,  we 
have  a  number  of  aromatics  named,  but  this  only,  and  only  on  its 
second  occurrence,  is  with  Sperma  Ceti  placed  in  italics — the  reason, 
I  presume,  being,  that  as  a  medicine,  a  more  strange  and  less-known 
name  to  the  commonalty,  and  a  Latin  one,  it  was  treated  as  a  quoted 
proper  name. 

P.  497.  "  He  burned  his  booke."  A  precedent,  as  was  Acts  ix,  19, 
for  Prospero's  "  I'll  drown  my  book",  when  he  left  his  island. 


54^  Shakespeare  Notings. 

V 

P.  498.  "Bicause  they  want."  One  example,  among  many,  from 
Elizabethan  and  present  authors,  and  from  provincial  use,  where 
want  =^  "be",  or  "are  without".  This  in  part  explams  Macbeth.,  iii, 
6,  where  Lennox  exclaims,  "Who  cannot  want  the  thought?"  The 
true  difficulty  lies  in  the  use  of  the  negative  "cannot".  But  while  a 
more  correct  style  would  have  "  can",  the  more  colloquial  and  hasty 
use  of  the  former  was,  I  think,  permissible,  just  as  was  the  use  of  the 
double  negative  where  it  was  not  meant  to  be,  as  it  usually  was, 
emphatic.  Moreover,  it  gives  here  a  double  or  ambiguous  sense, 
such  as,  I  think,  Lennox  wanted  to  express. 

P.  504.  "  One  instant  or  pricke  of  time."  Illustrates  somewhat 
differently  than  I  think  is  usually  explained,  "  the  prick  of  noon".  R. 
and  J  til..,  and  other  places. 

P.  516.  "Diverse  shapes  and  forms."  Shakespeare  follows  this 
ruling  when  he  makes  Ariel  and  his  co-spirits  assume  different  shapes, 
though  some  modern  critics  find  fault  because  he  being  on  some 
occasions  invisible,  these  changes  are,  in  their  opinion,  unnecessary. 
But  the  appearance  of  these  spirits,  sometimes  as  invisible,  sometimes 
as  visible,  sometimes  in  spirit  form,  sometimes  as  Juno  or  Ceres, 
sometimes  as  harpies,  is  not  only  in  accordance  with  the  then  beliefs 
as  to  airy  spirits,  but  to  me,  and  to  those  who  have  seen  their  repre- 
sentatives, it  is  more  pleasant  to  see  them  in  forms  appropriate  to 
their  office,  besides  bringing  their  spiritual  existence  and  power  more 
vividly  before  us.  Critics  here,  as  well  as  elsewhere,  too  often  insist 
on  considering  Shakespeare  as  the  author  of  books  to  be  read,  and 
not  of  plays  to  be  acted  and  seen. 

P.  518.  "  This  devil  Beelzebub."  So  seems  to  have  thought  Mac- 
beth's  porter. 

P.  520.  "  The  cruell  angel."  Here  in  Prov.  17  [11]  we  have  one  of 
the  principles  on  which  Macbeth  was  planned  and  executed. 

P.  533.  "  Soules  appeare  oftenest  by  night;  .  .  .  never  to  the  whole 
multitude,  also  may  be  scene  of  some[,]  and  of  some  other  in  that 
presence  not  scene  at  all."  Here  is  proof  of  the  folk-lore  correctness 
of  the  ghost  appearing  only  when  Marcellus  and  Bernardo  were  alone 
on  watch,  and  of  his  being  afterwards  invisible  to  the  Queen  in  her 
own  chamber,  though  visible  to  Hamlet  while  there  in  obedience  to 
her  summons. 

Appendix  II,  p.  46,  par.  8.  ^^Bnt  it  is  rarely  kftown."  Though  this 
is  after  Shakespeare's  time,  the  belief,  in  all  probability,  was  in  exist- 
ence in  his  day,  and  shows  how  the  writer  of  the  first  and  unknown 
Hamlet  followed  in  Hajiilefs  ghost  the  beliefs  of  his  day. 

'"''  Feature.''''  An  example  of  its  being  used  for  the  make  of  a  man, 
and  not  merely  of  the  features  of  his  countenance,  to  which  it  is  now 
appropriated  ;  but  till  I  can  find- — and  as  yet  I  have  found  none, 
though  I  have  looked  out  for  it — an  example  of  feature  used  for  things 
inanimate,  I  cannot  accept  the  interpretation  of  song  or  sonnet  m 
Touchstone's  As  Yoii  Like  It.,  iii,  3,  3.  Feature  here,  as  any  shape  or 
proportions,  is  perfectly  intelligible.  Did  it  refer  to  verse  we  should 
expect  "features".  From  no  man,  as  Touchstone  is  depicted  by  Shake- 


Shakespeare  Notings.  549 

speare,  could  we  less  expect  verse-making,  and  all  his  reference  to  it 
in  this  passage  may  readily  have  arisen  from  his  reference  to  his  new 
situation  as  like  that  of  the  ho7iest  poet  Ovid  among  the  Goths.  Had 
he  been  poetical  and  given  her  verses,  he  could  not  have  explained 
to  Aubrey  that  he,  being  a  poet,  only  feigned  to  love  her. 

P.  198.  '■'■  Primus  sccundusP  This  goes  far  to  show — proves,  I 
think — that  the  Clown's  "  Prime,  secundo,  tertio  is  a  good  play"  {Tw. 
N.,  V,  i),  a  passage  on  which  no  commentator  known  to  me  has 
touched,  thinking  it  a  merely  jocular  remark,  is,  in  fact,  taken  from  a 
well-known  "play"  or  game.  What  the  game  was  is  unknown  to  me, 
but  children  still  use  various  numerals,  provincial  or  otherwise, 
mingled  with  rhyme,  to  settle  anything,  as,  for  instance,  who  shall 
hide  in  the  game  of  hide  and  seek. 

P.  471.  "Biggins."  Shows,  as  does  2  Hy.  IV,  iv,  5,  27,  that,  if  not 
nightcaps,  they  meant,  among  other  significations,  caps  worn  at  night 
and  in  bed,  and  that  "  homely"  was  not  a  generic  epithet. 

Introd.  Rainolde  Scot's  Will  "  bank  or  pond".  I  note  this  because 
it  may  possibly  help  to  some  future  interpretation  of  Iris's  words  in 
the  Tempest,  iv,  i,  64,  "The  banks  with  pioned  .  .  .  brims." 


MIDDLETON'S    "WITCH". 


p.  117.  "  MarwaritM',  etc.  In  i,  2,  he  copies  these  names,  alter- 
ing only  their  order  for  the  sake  of  the  verse,  and  probably  for  the 
same  reason  omitting  "  Mevais". 

"I  could  give  thee 
Chirocinata,  adincantida, 
Archimedon,  marmaritin,  calicia, 
Which  I  could  sort  to  villainous  barren  ends." 

P.  124.  "  Needles  wherwith  dead  bodies  are  sowne  or  sockt  into 
their  sheetes."  [Noted  amidst  charms  procuring  love  and  hate.]  In 
i,  2,  following  the  marmaritin  passage,  we  find — 

"  More  I  could  instance 
As,  the  same  needles  thrust  into  their  pillows 
That  sews  and  socks  up  dead  men  in  their  sheets. " 

This  is  the  more  noteworthy,  as  to  sock  a  corpse  seems  to  have  been 
a  Kentish  phrase.  "  A  privy  gristle",  etc.,  as  given  by  Middleton,  was, 
I  presume,  one  of  the  other  things  which,  "for  reverence  of  the  reader", 
Scot  omits,  though  whence  the  former  got  it  I  know  not. 

Among  other  "  toies  which  procure  love"  are,  "  a  little  fish 

called  Remora".     In  the  same  scene  of  the  Witch,  we  find — 

^*  Here.  Thou  com'st  for  a  love  charm  now 

I'll  give  thee  a  remora,  shall  bewitch  her  straight. 
****** 

a  small  fish." 

Scot  also  gives  "  the  bone  of  a  greene  frog,  the  flesh  thereof 

being  consumed  with  pismers  or  ants".  And  Middleton's  Hecate 
adds — 

"  The  bones  of  a  green  frog  too,  wondrous  precious, 
The  flesh  consum'd  by  pismires." 

"  The  haire  growing  on  the  nethermost  part  of  a  woolves 

taile  .  .  .  the  braine  of  acat."  In  ii,  2,  Almachildes,  speaking  of  love 
charms,  says  :  "  The  whorsom  old  hellcat  would  have  given  me  the 
brain  of  a  cat  .  .  .  and  a  little  bone  in  the  hithermost  part  of  a  wolf's 
tail."  In  the  words  "  bone"  and  "  hithermost"  he  may  have  erred  in 
memory,  or  there  may  in  the  latter  word  have  been  a  copyist's  error. 

P.  153.  Hecate,  i,  2,  enumerates  "  Urchins,  Elves,   Hags,  [fairies] 


Middletoiis   ''Witch'\  551 

Satyrs,   Pans,   Fauns,    Sylvans,     Kitt-with-the-candlestick,    Tritons, 

Centaurs,  Dwarfs  [giants],  Imps   [ ],  the  Spoo[r]n,  the  Mare, 

the  Man-i-the-oak,  the  Hellwaine,  the  Fire-drake,  the  Puckle  ! " 
[....].  These,  except  the  omissions  marked  by  ...  .  and  by  [  ], 
are  exactly  those  mentioned  by  Scot,  and  in  the  same  order. 

P.  184.  Scot,  from  J.  B.  Porta.  Neap.,  gives  a  receipt  to  be  used  by 
witches  when  they  would  transport  themselves  through  the  air.  "  \\ 
The  fat  of  yoong  children  and  seethe  it  [etc.,  etc.]  .  .  .  They  put  there, 
into  Eleoselinum,  Aconitum,  Frondes  populeasand  Soote  .  .  .  Another 
receipt  .  .  .  R,  Slum,  acarum  vulgare,  pentaphyllon,  the  bloud  of  a 
flittermouse,  solanum  somniferum,  &  oleum." 

In  i,  2,  we  have  these  bits  almost  verbatim — 

"  Hec.  There  take  this  unbaptised  brat, 
Boil  it  well ;  preserve  the  fat  : 
You  know  'tis  precious  to  transfer 
Our  'nointed  flesh  into  the  air 
In  moonlight  nights, 

I  thrust  in  eleoselinum  lately, 
Aconitum,  frondes  populeas  and  soot — 

*  *  *  * 

Then  slum,  acorum  vulgare  too, 
Pentaphyllon,  the  blood  of  a  flitter-mouse 
Solanum  somnxjlcum  et  oleum." 

"  By  this  means  (saith  he)  in  a  moonlight  night  [see  fifth 

line  of  i,  2,  just  quoted]  they  seeme  to  be  carried  through  the  air,  to 
feasting,  singing,  dansing,  kissing,  colling,  and  other  acts  of  venerie, 
with  such  youthes  as  they  love  and  desire  most."  In  i,  2,  just  after  the 
previous  lines,  are  these — 

"  When  hundred  leagues  in  the  air,  we  feast  and  sing, 
Dance,  kiss,  and  coll,  use  everything  : 
What  young  man  can  we  wish  to  pleasure  us. 
But  we  enjoy  him  in  an  incubus." 

P.  186.  "frier  Bartholomseus "  [Spinaeus]  saith  that  .  .  .  "the 
witches  before  they  annoint  themselves  do  heare  in  the  night  time  a 
great  noise  [^band  or  troop]  of  minstrels,  which  flie  over  them,  with 
the  ladie  of  the  fairies,  and  ...  to  their  journie."  In  iii,  i,  Firestone 
says  ..."  Hark,  hark,  mother,  they  are  over  the  steeple  already,  flying 
over  your  head  with  a  noise  of  musicians." 

P.  222.  "  It  is  constantlie  affirmed  in  AI.  Mai.  that  Staftis  .  .  . 
had  a  disciple  called  Hoppo,  who  made  Stadlin  a  maister  witch,  and 
could  all  when  they  list,  invisiblie  transferre  the  third  part  of  their 
neighbors  doong,  hay,  corne,  &c  :  into  their  own  ground,  make  haile, 
tempests,  and  flouds,  with  thunder  and  lightning."  Bodin  also,  bk.  ii, 
c.  6  ;  but  he  makes  Hoppo  and  Stadlin  co-disciples  of  Stafus  and 
master  witches.  Compare  i,  2,  ad  init.  for  Hoppo  and  Stadlin,  while 
further  on  comes — 


552  Middletons  "Witc/i\ 

"  Stadlin's  within  : 
She  raises  all  your  sudden  ruinous  storms 
That  shipwreck  barks,  and  tear  up  growmg  oaks. 
***** 

I'll  call  forth  Hoppo,  and  her  incantation 
Can  straight  destroy  the  young  of  all  his  cattle  ; 
Blast  vineyards,  orchards,  meadows  ;  or  in  one  night 
Transport  his  dung,  hay,  corn,  by  reeks,  whole  stacks. 
Into  thine  own  ground." 

P.  244.  "A  ab  hur  husy  A  charm  against  the  toothache.  Hence  it 
is  most  probable,  especially  if  the  !  of  "  Puckle  !"  be  in  the  original, 
that  Hecate,  after  reaching  that  name,  is  interrupted  by  a  sudden 
spasm  of  toothache,  which  she  would  exorcise  by  this  "yi  ab  hur  ]iiis'\ 
The  sudden  pause,  the  contortions  of  her  haggard  visage,  and  the 
grotesque  movements  of  the  1 17-year-old  hag  would  greatly  add  to  the 
comedy  of  the  scene. 

P.  542.  When  this  mortal  witch  Hecate — not  the  Queen  of  Hell  and 
of  Witchdom,  as  was  the  Hecate  of  antiquity  and  of  Shakespeare,  and 
others  in  the  middle  ages,  for,  says  one  of  the  after  writers  given  in 
the  later  editions  of  M.  Mai,  "  Hecate  artem  magicam  doceret" — uses 
in  i,  2,  the  very  rhymes  spoken  of  under  this  page  in  the  Shakespeare 
writings,  some  [ands]  and  [&c.,  his]  being  omitted,  and  "devil-lambe" 
being  changed  to  "devil-ram".  In  v,  2,  she  again  mentions  "  Titty 
and  Tififin,  Leaid  and  Robin",  and  thistime  "  Pucky",  for  the  rhyme's 
sake.  Hellwin  and  Prickle  are — as  shown  by  her  other  mention  of 
them  (see  note,  p.  153),  as  well  as  her  mention  of  them  elsewhere — 
mere  copyists'  or  printers'  errors  for  Hellwain  and  Puckle. 

P.  222.  One  would  here  add  the  quotation  from  Ovid's  Metani.  made 
by  Hecate,  the  first  line  running  in  Scott,  Middleton,  Corn.  Agrippa 
{Ocailt  Phil.,  1.  I,  c.  72),  and  in  Bodin,  Damono,  1.  2,  c.  2  :  "  Cum 
volui  .  .  .  ipsis  mirantibus"  instead  of  "Quorum  ope  cum  .  .  .  miran- 
tibus";  but  that  from  the  accidental  dropping  of  the  line  "  Vivaque 
saxa",  etc.,  in  Bodin,  and  its  omission  also  in  Middleton,  it  would  seem, 
as  Dyce  remarks,  that  Middleton  took  it  from  Bodin.  In  conclud- 
ing, I  would  state  that  most,  but  not  all,  of  these  references  are  taken 
from  Dyce's  Middleton. 


EXTRACTS    FROM   WIER. 


I. 

Besides  those  noted  by  Scot  in  the  margins,  I  have  gathered  the 
following  from  Wier,  though  very  possibly  some  may  have  been  over- 
looked. By  far  the  greater  number  occur  in  the  12th  Book  of  Scot; 
that  is,  they  consist  chiefly  of  various  charms  and  illustrative  tales. 

I  would  not  be  understood,  however,  as  thinking  that  Scot  in  all 
these  cases  copied  from  Wier,  any  more  than  I  would  assert  that  some 
later  Astronomer  Royal  has  quoted  from  Herschel,  without  mention- 
ing him,  the  fact  "that  the  earth  revolves  around  the  sun".  The 
reference  in  both  to  the  Homerica  viedicatio  from  Ferrerius  (in  Scot, 
Ferrarius)  is  a  notable  one  in  point,  and  two  other  instances  will  be 
found  in  Notes  on  the  Text.  I  quite  agree,  also,  with  Prof.  W. 
T.  Gairdner  when  he  says,  Insanity,  p.  61  :  "  Nothing,  however,  is 
more  evident  than  that  Scot,  however  indebted  to  "Wier  (and  both 
of  them  probably  to  Cornelius  Agrippa  .  .  .  ),  was  far  in  advance  of 
either  in  the  clearness  of  his  views  and  the  unwavering  steadiness  of 
his  leanings  to  the  side  of  humanity  and  justice." 

N.B. — "&c."  for  the  words  following  in  the  page  has  been  omitted, 
as  unnecessary. 

P.  7.  The  reader  may  compare  the  first,  and  the  first  part  of  par.  2 
of  ch.  3  with  Wier,  De  Laniits,  c.  5,  "  Quocirca  eam",  etc.,  and  judge 
whether  the  remembrance  of  this  latter  did  not  suggest  Scot's  words. 

P.  53.  "  One  Bt'ssus.'"  From  Plutarch.  Also  given  by  Wier  ;  but 
I  have  lost  the  reference. 

P.  III.  '■'■  Chasaphr  Scot  seems  to  have  remembered  Wierii,  i,  §  2, 
but  not  to  have  copied  him.  Wier  gives  Exod.  22,  18.  ov  Trepifii-vaaTc'^ 
Scot,  ovK  eTTi^ewaeTe,  a  variant  I  know  not  whence  obtained,  not  being 
in  the  Oxford  1821  ed.  of  the  Sept. 

P.  123.  '■'•  Eusebitis  .  .  .  poison."  Wier  iii,  38,  §  2  and  4.  Both  call 
Lucilia  Lucilla.     Scot  omits  §  3  regarding  Alphonso  of  Arragon. 

P.  126.  "  This  word  Ob  .  .  .  VentriloqitiP     Wier  ii,  i,  §  12. 

P.  177.  "  Onen  ...  to  the  interpretation  of  dreames."  Wier  ii,  i, 
§  8,  "  aliquando  observara  somnia." 

P.  183.  "The  art  .  .  .  in  digging  for  monie  [  .  .  •  omit].  There  must 
.  .  .treasure  awaie."  Wier  v,  11,  [§  i.  Scot  adds  "bona"  after 
"  videre". 

P.  184.  "RThe  fat  .  .  .  impudentlie  affirmed  them"  [close  of  ch.]. 
Wier  iii,  17,  §  2,  3.  But  from  the  first  and  last  words  of  Scot's  chapter, 
he,  as  well  as  Wier,  took  these  things  from  J.  B.  Porta,  though  he 
may  have  been  led  by  Wier  to  consult  Porta. 

4B 


554  Extracts  from    Wier. 

p.  230.  ^'' Balsaini/sy  Scot's  words  at  the  beginning  of  the  chapter 
were  suggested  by  Wier  v,  9,  §  4,  though  he  has  added  some  descrip- 
tive particulars ;  then  these  words  are  given  by  both,  Wier  adding 
that  three  Agnus  Dei's  were  sent  by  Pope  Urban. 

P.  231.  "^  ivastcote  of  proof eP  Wier  v,  8,  §  2.  Scot's  "httle  virgine 
girl"  is  a  "  junioribus  nota;  castitatis  puelles",  his  "  hat"  is  "  galea". 

'•'•Caspar."   These  verses,  with  a  longer  proem,  are  in  Wier  v, 

8§i. 

P.  240.  " Homerica  niedicatio."  Wier  v,  19,  §  i.  See  note  in  its 
place.  Wier  quotes  at  length  from  Ferrarius,  §  2,  3,  and  4,  gives  his 
name  rightly,  and  rightly  reads  in  the  present  passage  verbis.,  and 
not  as  Scot,  verbi. 

'■'•  Nos  habitats     Wier  v,  19,  §  3,  from  Ferrarius. 

P.  242.  "  For  the  falling  evil  ...  no  more."  Wier  v,  8,  §  2  ;  but  he 
finishes  the  charm  with  "  In  nomine  [etc.].     Amen." 

P.  243.  '•'•  Ananizapta^\  v,  9,  §  6.  Wier  gives  Anantsapta,  has  "quse" 
instead  of  "dum",  1.  i,  and  adds  "  contra  febres  a  quodam  nebulone 
.  .  .  offerantur". 

"  Write  upon  a  piece  of  bread"  [for  the  bite  of  a  mad  dog]. 

This  Scot  gives  from  v,  8,  §  6.  But  Wier  has  ".  .  .  Khiriori  essera 
.  .  .  fede".  Afterwards,  "  Vel  hoc  scriptum  in  papiro,  aut  pane,  homini 
sive  cani  in  os  inseritur".  In  the  O  rex,  etc.,  there  are  crosses  after 
each  person  of  the  Trinity,  and  a  "  prax"  after  Caspar,  while  "  I  max" 
is  "  ymax". 

P.  244.  "Against  the  toothache.''  "Galbes,  etc.  .  .  .  persanateP 
These  two  charms,  omitting  the  intervening  one,  are  in  Wier  v,  8,  §  6, 
adding  to  \.ht  fersanate  one,  "  hoc  scriptum  appenditur".  The  second, 
"  At  saccaring",  etc.,  is  given  v,  4,  §  2. 

"  Let  a  virgine",  v,  8,  §  3.  Wier  preceding  this  with  the  words, 

"  Ita  anticjuitas  credebat,  verbascum  cum  sua  radice  tusum,  vino  asper- 
sum,  folioque  involutum,  &  in  cinere  calefactum,  strumisque  im- 
positum,  eas  abigere,  si  hoc  fecisset  virgo  jejuna  jejuno,  &  manu 
tangens  supino  dixisset." 

P.  246.  "A  gentlewoman'',  v,  18,  §  i.  But  the  charm  is  a  versification, 
probably  by  Scot  himself,  of  a  German  prose  sentence,  and  it  was 
given  and  the  story  told  "a  viro  Ecclesiastico,  non  infimi  nominis 
Theologo".  Scot  evidently  thought  that  this  description  of  the  per- 
petrator of  so  indecorous  a  jest  might  better  be  omitted,  even  though 
he  were  a  German. 

"  To  open  locks  ....  Take  a  peece  .  .  .  A/nen''\  v,  1 1,  §  2 ; 

but  "  hinder"  is  anteriore.  The  essential  part  of  the  words  just  marked 
as  omitted  is  in  v,  11,  §  3. 

"^  char jne  to  drive  .  .  .  /louse."  This  and  the  marginal  note 

are  in  v,  14,  §  4.  But  Wier  places  "  vel"  between  each  of  the  Bible 
sentences,  therefore  Scot's  "  this  sentence"  should  have  been  "  any  of 
these  sentences". 

P.  247.  "  Another  for  the  same'\  v,  14,  §  2,  beginning  "  Item". 
Scot  has  shortened  his  "fiftlie",  and  omitted  that  the  beggar  must  pray 
with  all  attention.  Also  in  his  haste  he  omits  that  the  conjuror  gave 
doses  of  rhubarb  and  other  herbs  twice  daily. 


Extracts  from  Wier.  555 

p.  247.  "  The  sicke  man",  v,  23,  §  6.  Wier  gives  the  words  of  the 
"  gospell"  that  is  to  be  carried  about  his  neck — "  Hoc  genus  da;monii 
non  ejicitur,  nisi  jejunio  &  oratione" — taken,  though  apparently  by 
memory  only,  from  Matt.  17,  20,  Vulg.  The  names  in  Scot's  margin 
are  in  Wier,  Gualterio,  Bernhardo. 

Pp.  247-8.  "  This  office  or  conjuration."  The  paragraph  is  from  v, 
22,  §  6,  with  a  slight  condensation  of  the  first  words. 

pi  248.  "y4  citarinefor  the  dots'",  v,  4,  §  8.  Scot  only  omitting  the 
"  sanctus"  before  "  Job". 

P.  249.  "  There  are  also",  v,  4,  §  7.  Wier  commences — "  Vidi,  haud 
ita  pridem  apud  magna;  authoritatis  virum  nobilem,  librum  conscrip- 
tum  execrabilem,  flammis  dignissimum,  plenum  exorcismis,  frequenti 
crucis  consignatione,  &  ex  sancta  Scriptura  formulis  in  nomine 
Patris  [etc.]  finitis,  contra  equorum  non  modo  morbos  quoslibet,"  etc. 
But  he  has  not  "  as  it  .  .  .  Rome." 

"  Item,  the  Duke  of  Alba",  v,  4,  §  5.  "  Equo  item  Vice-regis 

in  sacello  suum  fuisse  locum  ubi  celebraretur  Missa.  Continebat  Sc 
dux  exercitus  vexillum  in  manu,  quamdiu  sollennibus  ritibus  idipsum 
uti  campana;  solent,  baptizaretur.  Ornabat  &  hunc  actum  effigies  D. 
Virginis  Maria;  cum  filiolo  in  eodem  volans,  &  duse  complicatas 
manus  ad  stipulantium  morem." 

"That  wine",  v,  4,  §  9.     Scot  omitting  after  eager,   "eo 

anno". 

P. 252.  "J/^j/zf^w^/j- pigeon",  i,  19,  §  3,  4.  Scot  omitting  all  notice  of 
the  apostate  confederate  Sergius,  of  the  trained  bull,  and  of  the  words 
before  rex  esto,  viz.,  "  Ouicunque  tauro  jugum  imponat". 

P.  253,  "At  Memphis  in  Aegypt",  i,  19,  §  i,  faithfully  yet  freely. 

P.  254.  "I  conjure  thee  O  serpent  .  .  .  unto  the  Jewes",  v,  4,  §  10. 
But  Wier  has  no  "otherwise",  nor  any  signs  of  the  whole  being  two 
conjurations.  After  Jewes  he  has,  "te  vermem  a  me  discedere  oportet, 
velut  a  Judteis  discessit  Deus  noster".  His  magical  words  are  "  Eli  lass 
eiter,  .  .  .  eitter,  .  .  .  eitter".  Scot's  second  "I  conjure"  is  "exor- 
ciso",  and  for  fear  of  error,  W^ier's  "  Divam  Mariam"  becomes  "  S. 
Mary". 

P.  257.  "A  charme  .  .  .  with  images  of  wax  .  .  .  afterwards  in 
another."  P.  258, 1.  i,  is  in  Wier  v,  1 1,  §  6,  7,  8,  except  that  "  And  if  they 
were  inserted",  etc.,  is  Scot's.  The  charm  words  in  Wier  are  "Alif 
cafiel  zaza  .  .  ."  adding  "leviatan  leutatace".  Scot  also  gives  a  sentence 
which  perplexed  me  till  I  turned  to  Wier,  "&  ferrum,  quo  homo  necatus 
fuit,  traditur  alteri  imagini,  [of  wax]  ut  alterius  necandi  simulachri 
caput  transigat".  Also,  after  "  angell  must  be  mentioned",  Wier 
adds,  "  Non  absimile  monstrum  fingitur,  ut  quis  tibi  in  omnibus 
obsequatur". 

P.  259.  '•'•  Iinpnribtis  .  .  .  breake  a  bone  of  him",  v,  12,  §  i.  I  doubt, 
however,  Scot's  dividing  "/esus  aiiteni^'  [etc.]  from  "You  shall  not'' 
[etc.]  by  the  last  "  otherwise",  for  Wier  does  not,  and  in  §  3  tells 
of  one  who  silently  submitted  to  all  tortures,  and  on  whom  was  found 
— "subscruffiam  inter  crines  quandam  parvam  schedulam", containing 
"►f  Jesus  autem  transiens  ►J*  per  mediam  illorum  ^  os  non  commi- 
nueris  ex  eo  4*"- 


55^  Extracts  fro7n  Wier. 

p.  260.  "  Charmes  to  .  .  .  theefe''\  to  end  of  second  paragraph,  ex- 
cept from  "even  as  plainlie"  to  "confutation  hereof,  will  be  found  in 
V,  5,  §  I,  2.  But  there  are  some  additions  in  Wier  (it  may  be  from 
Cardan)  which  I  leave  to  the  student  reader  to  look  up. 

P.  261.  ^'A?ioiher  waie  .  .  .  thcefe"^  v,  5,  §  6.  Wier  adds,  "  ex  sacri- 
fici  libro  clam  a  me  subtracta".  Scot's  "sea  side"  is  "  fluentem 
aquam",  the  "  forme  of  conjuration"  is  "  per  Christi  passionem, 
mortem,  &  resurrectionem  (quam  propter  impie  curiosus  celo)". 

P.  262.  '■'•To  put  out  the  thceves  eie',  v,  5,  §  7.  "A  coopers  hammar, 
or  addes",  is  "  malleo  cypressimo". 

P.  263.  ^'Sai/tt  Ade/berts  cursse"  to  "/«  morte  szttnus",  Wier,  v,  6,  §  i. 
Scot,  evidently  by  accident,  omits  after  made  orphanes  :  "  sint  male- 
dicti  in  civitate",  and  by  a  press  or  other  error  the  "(Sr*  odio  habeantur", 
etc.,  becomes  "or  hated  of  alL  men  living",  a  change  slightly  injuring 
the  sense.  I  know  not  whether  it  be  due  to  the  more  frequent  repe- 
tition of  maledicti  in  the  Latin,  but  this  curse  reads  to  me  more 
horrible  in  the  original  than  when  translated.  I  would  also  note  that 
here,  as  sometimes  elsewhere,  Wier  speaks  more,  and  more  strongly, 
against  some  of  these  things  than  does  Scot. 

P.  266.  "  They  naile  a  wolves  head",  v,  20,  §  3, 

P.  267.  '■'■Terque",  given  in  Wier,  v,  21,  §  i, 

'•'■  Adveniat",  v,  21,  §  6. 

'"'■  Baccare",  v,  21,  §  4. 

P.  269.  "  To  spoile  a  theefe^\  v,  5,  §  8.  But  the  strange  words  are  in 
Wier,  "Droch,  myrroch  esenaroth",  and  in  the  next  set  of  unintelligible 
words  "ifj-^w  4*"  is  "H^eson"  and  "o^V  is  "ege".  He  also  explains 
more  clearly,  1  think,  that  all  these  conjuring  terms  are  to  be  thrice 
repeated. 

P.  270.  "  Say  three  severall  times",  v,  4,  §  6,  the  final  Amen  and 
some  4*5  being  omitted. 

"  Charmes   agamst  a  quotidia7i'\   v,   8,    §  7.     With  these 

differences,  the  three  pieces,  "the  jejunus",  should  "easdem  tribus 
diebus  edat".  Instead  of  Scot's  "  Otherwises''  we  have  "  Si  minus  suc- 
cesserit,  in  pane  missali  scribitur  :  O  febrem  omni  laude  colendam  : 
in  altero,  ...  in  tertio  ...  Si  nee  hie  modus  juverit,  denuo  in  pane 
dicto  toties  pingatur  :  .  .  .  quem  diebus,  ut  supra,  mane  absumat." 
Whence  it  would  seem  that  three  massecakes  were  in  each  instance 
to  be  used,  and  not  one  divided  into  three,  a  thought  probably  sug- 
gested by  the  three  pieces  of  apple. 

"For  .  .  .  agues  intermittent^  The  whole  paragraph  is  in  v, 

8,  §7. 

P.  271.  "6".  Barnard',  Wier  i,  16,  §  6. 

"  Take  three  consecrated  .  .  .  Trinitie",  v,  4,  §  2,  "  Recipe 

tres  panes  Missales",  etc. 

P.  272.  "  In  the  yeere."  This  paragraph  is,  with  a  little  freeness  of 
translation  and  a  slight  addition,  both  in  the  unimportant  parts,  from 
V,  4,  §  5- 

P.  273.  "  Take  a  cup  of  cold  water."  This  paragraph  is  from  v,  4,  §  3. 
Scot's  Jirglish  verses  are  thus  in  Wier  :  "  4*  In  sanguine  Adas  orta 
est  mors  :  *^  in  sanguine  Christi  redempta  est  mors  :  >^  in  eodem 


Extracts  from  Wier.  557 

sanguine  Christi  prascipio  tibi  ►!<  6  sanguis,  ut  fluxum  tuum  cohibeas". 
Wier  then  goes  to  "Aliud:  De  latere  ejus"  [etc.],  and  continues: 
"Item  (Otherwise)  ex  quacunque  corporis  parte  profluentum  sanguinem 
cohibere  nituntur  his  verbis  :  Christus  natus  est  in  Bethlehem"  [etc.] ; 
and  then,  without  any  AHud,  Item,  or  other  sign  that  it  is  not  a  con- 
tinuation of  the  same  charm,  "  Tene  innominatum  digitum  in  vulnere, 
&  fac  cum  eo"  [etc.];  Scot's  "five  wounds"  being  "sanctorum  quinque 
vulnerum". 

P.  273.  "There  was  a  joUie  fellowe"  to  "This  dooth  Joh  :  Wierus", 
etc.,  is  from  v,  15,  §  i.  Wier  begins,  "Ad  insignis  malitiae  chirurgum", 
but  Scot's  "  joUie"  seems  to  have  been  taiven  from  his  drinking  habits, 
which  in  Wier  are  spoken  of  in  a  more  pronounced  manner. 

P.  275.  "  This  surgion",  v,  15,  §  2.  But  Scot's  "  ague"  is  in  Wier 
"  febrem",  and  it  is  added  that  not  long  afterwards  the  patient  died,  in 
his  (Wier's)  opinion  of  an  empyema.  1  marvel  that  Scot  omitted  this 
last. 

P.  276.  "  Otherwise:  Jesus  Christ",  v,  15,  §  3.  Scot  omits  the  ^  after 
the  first  Christ. 

"Another  such  cousening",  v,  15,  §  4. 

P.  282.  "At  Easter",  v,  40,  §  4.  Note,  in  the  margin  I  have  placed 
[.''  or]  for  the  "on"  of  text.  The  "  .?"  is  unnecessary,  for  in  Wier  it  is 
"  infra  cornua  vel  aures". 

"  Otherwise  'Jacobit^\  v,  40,  §  3. 

P.  294.  "  The  corral",  v,  21,  §  5.  But  Scot  refers  to  Avicenna,  though 
Wier  does  not  ;  nor  do  the  names  of  the  precious  stones  spoken  of, 
nor  the  remarks  upon  them,  coincide  with  those  in  Wier  at  the  above 
reference. 

P-  303.  "  Also  that  a  woman",  Wier  vi,  9,  §  i,  gives  this,  but  his 
words  differ  so  much,  that  it  can  only  be  that  both  happened  to  notice 
this  common  superstition. 

P.  421.  "  Exorctso  te  creatiirani  aqiicE  .  .  .  apostaits",  v,  21,  §  16, 
giving  "apostaticis".  But  Scot's  giving  the  whole  form,  both  of  this 
and  of  the  exorcism  of  salt,  and  his  italics,  show  that  he  took  it  from, 
I  suppose,  the  Missale  or  other  R.  C.  book  of  devotions,  though 
Wier  may  have  given  the  idea. 

P-  433-  "  Jacobits  de  Chusa",  i,  13,  §  i,  to  middle  of  6.  Scot's  first 
paragraph  is  different  ;  in  the  rest  he  sometimes  amplifies,  some- 
times condenses,  sometimes  omits  Wier's  words,  and  Wier  says  that 
he  gives  J.  de  Chusa's  verba Jide liter.  The  first  prayer  at  its  close  is 
in  Scot  shortened. 

P.  445.  "  I  conjure  thee."  This,  like  the  ".  .  .  creaturam  salis",  421,  is 
given  in  Latin  by  Wier,  v,  21,  §  27,  down  to  "adjuratus".  Both  the 
Latin  and  English  in  Scot  are  the  same,  except  a  slight  difference 
after  "judicare",  arising  from  Scot,  in  this  second  instance,  giving  the 
sense  rather  than  the  verba  ipsissima. 

P.  507.  '•'•Rabbi  Abraham  .  .  .  collected."     Translated  from  i,  6,  §  7. 

P.  518.  "  For  Beelzebub  .  .  .  fna^iium",  i,  5,  §  3. 

519.  Nisroch  (5) ;  Tartac  [not  Tarcat]  (4) ;  Beelphegor  (i) ;  Adrama- 
lech  (2)  ;  Chamos  (6)  ;  Dagon  (8)  ;  Astarte  (7)  ;  Melchom  (7)  ;  are  in 
Wier  i,  5,  §  3,  with  other  gods,  and  in  the  order  here  marked.     The 


558  Extracts  from  Wier. 

wording  after  each  is  also  Wier's,  as  is  the  error  "Ozee  9,  1 1"  for  9,  10. 
Both  also  make  the  same  mistake  as  to  the  duality  of  Astarte  and 
Astaroth,  because  in  i  Kings  ii,  5,  she  is  called  Astarthe  in  the  Vulg., 
whence  Wier  took  his  names,  and  Scot  followed  him,  and  not  his 
English  Bible.  Both  mention  that  the  word  means  "riches,  (S:c.", 
and  that  it  was  a  city  of  Og ;  though  both,  curiously  enough,  here 
forget  the  observation  they  had  made  elsewhere  as  to  other  cities, 
that  it  was  dedicated  to,  and  therefore  called  after,  the  deity.  Scot 
omits  also  Wier's  supposition  that  both  Beelzebub  and  Beelphegor 
were  Priapus. 

P.  520.  This  chapter,  from  the  "  heading"  to  the  end,  is  derived 
from  i,  21,  §  I,  to  §  25,  but  is  much  abbreviated  ;  some  titles  also  are 
omitted  ;  but  except  for  a  slight  change  in  the  positions  of  both  Dia- 
bohis,  and  his  last  names,  "  owle",  etc.,  Scot  follows  the  order  of 
Wier. 

P.  521.  "  Lares  .  .  .  cities",  i,  6,  §  6,  except  that  W^ier  has  "  cuam 
agere"  for  both  "  trouble" — an  odd  word  here — and  "  set  to  over- 
see". 

'•'•Viriaicnli  terrei  .  .   .  drawe  water."     Follows  generally, 

though  not  quite  literally,  i,  22,  §  5. 

'•'•Dii  geniales  .  .  .  birth",  i,  6,  §  6,  shortened. 

P.  522.  "Tetrtci  .  .  .  Subte7'7-anei j  Cobali j  Gitteli  or  Triilli{\^\Q.  ety- 
mology being  Scot's)  ;  Virunciili  \inontani^  Wier]  ;  Dceino7ies  inon- 
tajii."  These  being  in  the  same  order,  are  adopted  from  Wier  i,  22, 
§  8-1 1,  but  much  shortened.  '"^HiidgiiC  immediately  follows  as  "Hut- 
kin",  §  12. 

^''  Hiidgin.  .  .  .    ware  a  cap",  i,  22,  §  12.     Here  it  is  said  — 

"  pileo  caput  opertus  unde  &  vulgo  Pileatum  eum  appellabant  ru- 
rales,  hoc  est,  ein  Hedeckin,  lingua  Saxonica." 

'■'■  Faniiliares  Danw7ies  .  .  .  Simon  Samareus  ...  to  come", 

etc. — but  of  course  omitting  Feats  and  D7'.  Binxot — are  from  i,  22,  §  7. 
Also  "Alba;  mulieres  and  Albse  Sibyllas",  though  shortened.  The  "did 
much  harm"  is  from  Wier.  '■'■Deiamis,  Agnan^  Grigii^  C/iaj'oibes''^  and 
^'■Hoviouhira''^  follow  in  order,  §  23-26.     See  note  on  Deiouns. 

P.  523.  "  Raise  thunder  .  .  .  Eliciiis'\  i,  6,  §  6,  but  in  the  enumera- 
tion of  the  "Z>//  selcctV  Wier  and  Ennms  are  not  followed,  but 
Varro. 

P.  525.  "As  namelie  of  beasts  .  .  .  Lattcs'\  is,  I  believe,  from  Strabo 
originally,  but  by  Scot  was  taken,  I  think,  from  Wier  i,  6,  §  2. 

P.  533.  "Pope  Benedict  the  eight  and  ninth",  i,  16,  §  3  and  4.  But 
Scot's  "  seen  a  hundred  years  after",  whereas  Wier  only  has  "  postea", 
seems  to  show  that  the  former  had  referred  to  Platina. 


Extracts  from  Wier.  559 


II. 

SCOT  ON  THE  NAMES,   ETC.,  OF  DEVILS   FROM   WIER, 

BUT   PROBABLY   THROUGH   T.    R.,    MENTIONED    V.  jgj. 

P-  yili  '■  13-  "  Seventie  and  nine."  The  list  given  by  Scot  is  68  + 
I  accidentally  omitted  +  Beelzebub  not  mentioned  +  the  4  kings  of 
the  N.,  S.,  E.  and  West  =  74.  Wier  himself  gives  no  total,  but  the 
discrepancy  in  Scot  may  perhaps  have  arisen  from  his  copying  79 
from  T.  R.,  from  whom,  as  an  intermediary,  and  not  directly  from 
Wier,  or  from  some  other,  I  think,  from  facts  presently  to  be  men- 
tioned, it  will  be  rendered  probable  that  he  copied. 

P.  378.  '■'■MarbasP  After  this  name  Scot  omits  from  Wier's  list — 
"Purtias,  alibi  invenitur  Busas,  magnus  Princeps  &  Dux  est,  cujus 
mansio  circa  turrim  Babylonis,  &  videtur  in  eo  flamma  foris,  caput 
autem  assimilatur  magno  nycto-coraci.  Autor  est  et  promotor  dis- 
cordiarum,  bellorum,  rixarum  et  mendaciorum.  Omnibus  in  locis  non 
intromittatur.  Ad  qua^sita  respondet  abunde.  Sub  sunt  huic  legiones 
vingenti  sex,  partim  ex  ordine  Throni,  partim  Angelorum."  The  edi- 
tion of  Wier  that  I  have  used,  I  may  here  remark,  is  chiefly  that  of 
1660,  but  where  any  doubt  arose,  that  of  1583.  But  from  whence  did 
Wier  obtain  these  things.?  Under  Belial  ij  give  Scot's  English)  he 
says  :  "Without  doubt  (I  must  confesse)  I  learned  this  of  my  master 
Salomon  ;  but  he  told  me  not  why  he  gathered  them  together,  and 
shut  them  up  so.  But  I  beleeve  it  was  for  the  pride  of  this  Beliall." 
Secondly,  under  Gaap,  he  says:  "I  may  not  bewraie  how  and  declare 
the  meanes  to  conteine  him,  bicause  it  is  abhomination  [nefandam], 
and  for  that  I  have  learned  nothing  from  Salomon  of  his  dignitie  and 
ofifice".  And  Wier  has  in  his  margin  "Scelerati  necromantici  verba 
sunt".  Thirdly,  Wier,  in  his  address  before  his  Pseudomonarchia,  says: 
"banc  .  .  .  ex  Acharonticorum  Vasallorum  archivo  subtractam";  and 
at  the  close  of  this  address  :  "  Inscribitur  vero  a  maleferiato  hoc 
hominum  genere  OtScium  spirituum,  vel.  Liber  officiorum  spirituum, 
seu  Liber  dictus  Empto.[rium]  Salomonis,  de  principibus  &  regibus 
daemoniorum,  qui  cogi  possunt  divina  vertute  &  humana.  At  mihi 
nuncupabitur  Pseudomonarchia  Djemonum." 

Pp-  377-9 J-  Scot,  in  these  second,  third,  and  fourth  chapters,  follows 
Wier,  but  for  these  reasons  did  not,  I  think,  directly  translate  him: 

1.  As  stated  under  Marbas^  p.  378,  Piirflas  is  omitted. 

2.  Three  sentences  are  retained  in  their  original  Latin,  as  though 
the  translator  could  not  understand  them,  [ci)  Under  Bm'balos,  ".  .  . 
in  signo  sagittarii  sylvestris",  he  probably  knowing  Sagittarius,  but  not 
sure  as  to  what  sign  or  who  Sagittarius  sylvestris  might  be.  (/;)  Under 
Leraie,  ".  .  .  quos  optimos  objicit  tribus  diebus''.  Wier  here  places 
"  optimos"  as  the  third  word,  but  the  sense  to  me  and  my  friends  is 
an  unsolved  puzzle,  {c)  Under  Oze,  ".  .  .  Duratque  id  regnum  ad 
horam"  (but  Wier  omits  the  "ad"),  "And  this  sovereignty  lasts 
an  hour    [and    no    longer],  differing  in    this  from   ordinary   mono- 


560  Extracts  from  IWcr. 

mania."  3.  Under  Bileth  Scot  and  Wier  say,  ".  .  .  as  for  Amai- 
inon'\  and  Scot  in  the  margin  has  "Vide  Amaimon";  yet  neither 
mentions  him  under  a  heading,  nor  more  than  by  name,  as  "  Amay- 
mon  king  of  the  East",  in  chap.  iv.  4.  Under  Murmur,  Scot  ends 
with  "  and  ruleth  thirtie  legions",  but  Wier  omits  this,  as  do  both 
in  the  cases  of  Oze,  Vine,  and  Saleos.  5.  There  are  differences  and 
slips  of  translation  which  Scot  could  not,  I  think,  have  made. 
{a)  Scot  invariably,  in  the  rest  of  his  works,  speaks  of  "  the  order 
of  virtutes",  but  in  this  chapter,  where  it  is  used  five  times  under 
Agares,  Barbatos,  Pursoii,  and  Belial,  and  ch.  iv,  p.  395,  it  is  "  vertues". 
{p)  Barbatos  is  said  to  come  "  with  foure  kings,  which  bring  com- 
panies and  great  troopes".  But  Wier  has  "cum  quatuor  regibus  tubas 
ferentibus".  From  this  it  is  clear  that  the  translator  read  "tubas"  as 
"tribus".  {c)  "Ugly  viper"  is  the  translation  of  "viperae  species  deter- 
rima".  [d)  "  He  giveth  answers  of  things  present,  past,  and  to  come", 
is  in  Wier  "  Dat  perfecte  responsa  vera  de  .  .  .  futuris  &  abstrusis"; 
Scot  omitting  both  "perfecte" and  "abstrusis".  See  under  i?(?/w  for  both 
(£■)  and  {d).  {e)  '■'■Biine  Muta  loquitur  voce",  rendered  in  Scot,  "  he 
speaketh  with  a  divine  voice".  The  translator  apparently  looked  out  for 
"mutus"  in  a  dictionary,  such  as  Th.  Cooper's,  where  in  Old  English 
he  found  "dumme";  and  read  it — as  I  at  first  sight  did,  and  with  great 
astonishment,  though  I  confess  my  thoughts  were  running  on  the 
puzzle — "divine".  (/)  \]r\d&r  Bileth,  ".  .  .  before  whome  go  trumpets 
and  all  kind  of  melodious  musicke",  Scot  has,  "or  if  he  have  not  the 
chaine  of  spirits  [the  book  called  Vincjdum  Spiriltawt],  certeinelie  he 
will  never  feare  nor  regard  him  after",  but  Wier  has,  "...  sciet  baud 
dubie  exorcista,  malignos  spiritus  postea  eum  non  verituros,  et  semper 
viliorem  habituros".  ig)  "  Sitri  .  .  .  willinglie  deteineth  secrets  of 
women",  is  in  Wier,  "secreta  libenter  detegit  faeminarum".  Here  there 
are  in  the  English  two  gross  blunders,  as  is  evident  on  reading  the 
rest  of  the  Latin  text.  "  Ludificansque",  also,  is  not  "  mocking",  but 
"toying  with  them",  "ut  se  luxuriose  nudent".  (h)  \J nderPaimon,Wier's 
"in  Empto.[rium]  Salomonis"  is  "in  Cireulo  Salojnom's".  "Aquilonem" 
is  "  North-west",  though  Th.  Cooper  and  Holyokes  Rider,  and,  I 
believe,  all  dictionaries,  only  give  it  and  its  adjectives  as  North, 
North-east,  and  Northern.  "Accedant",  also,  is  translated  "may  be 
reckoned",  to  the  complete  extinction  of  the  sense.  (2)  Belial  is, 
"eorum  qui  ex  Ordine  [Potestatum]  ceciderunt",  and  is  translated,  "of 
them  which  fell  being  of  the  orders".  (7)  "  He  is  found  in  the  forme 
of  an  exorcist  in  the  bonds  of  spirits",  is,  in  more  ways  than  one,  a 
strange  and  most  ambiguous  rendering,  altogether  unlike  Scot,  of 
"Forma  exorcistae  [the  form  of  exorcising  that  is  to  be  usedjinvenitur  in 
[the  book]  Vinculo  Spirituum" .  {k)  "  Si  autem  se  submittere  noluerit 
Vinculum  Spirituum  legatur,  quo  sapientissimus  Salomon",etc.,  becomes 
"  If  .  .  .  let  the  bond  of  spirits  be  read,  the  spirits  chaine  [appar- 
ently an  unintentional  doubling  of  the  previous  words],  is  sent  for  him 
wherewith  wise  Salomon",  etc.  I  might  add  that  twice  in  the  course 
of  this  chapter  "  sapientissimus  S."  becomes  "wise  S.",  in  "  vase  vitreo' 
"  in  a  brazen  vessel",  and  "in  puteum  grandem"  "  into  a  deep  lake  or 
hole",  and  twice  afterwards  "  lake"  only.  (/)  Under  Furfur,  "  fulgura, 


Extracts  fro}n  IVier.  561 

corns cationes  &  tonitrua"  is  translated  "thunders  and  lightnings, 
and  blasts",  {in)  In  Malphas,  "artifices  maximos"  is  "artificers".  («) 
\J nder  Ve/>ar,  "Contra  inimicos  exorcistre  per  dies  tres  .  .  .  homines 
inficit"  becomes,  without  qualification,  "hekilleth  men  in  three  days". 
(o)  Under  Sydonay^  "Cum  hujus  ofiicia  exercet  exorcista",  instead  of 
"When  the  exorcist  would  make  use  of  the  offices  [the  incantations 
for]  of  this  [spirit]",  or  "  When  the  exorcist  would  make  use  of  the 
forms  of  invocation  proper  to  this  spirit",  it  is  translated,  "  When  the 
conjurer  exerciseth  this  office".  The  next  words,  "  fit  [.''  sit]  fortis",  be- 
come "  let  him  be  abroad",  "foris"  having  been  read  instead  of  "fortis". 
"  If  his  cap  be  on  his  head",  Wier  has  "  si  coopertus",  "  if  he  be  over- 
whelmed" [with  fear,  etc.],  the  translator  possibly  wishing  to  express 
this  by  "if  his  cap  be  so  far  on  his  head"  [through  fear  as  to  cover  his 
eyes],  then,  etc.  Besides  this,  there  is  an  ambiguity  in  Wier  which  is 
fully  followed  in  the  translator.  In  Wier  we  have  :  "  si  vero  coopertus 
fuerit,  ut  in  omnibus  detegatur,  efficiet:  Quod  si  non  fecerit exorcista, 
ab  Amaymone  in  cunctis  decipietur  :"  I  can  only  suppose  from  the 
punctuation  that  the  "Quod  si  non",  etc., was  intended  to  refer  to  his  not 
being  ''  fortis",  and  (as  in  Scot)  "warie  and  standing  on  his  feete".  {p) 
Under  Gaap,  Scot  says,  "  if  anie  exorcist  .  .  .  nor  see  him";  Wier  has 
the  same,  but  follows  it  up  with  "nisi  per  artem".  On  the  other  hand, 
Wier  has  no  equivalent  for  "insensibility",  (r)  SJiax :  ".  .  .there 
he  speaketh  divinely"  is  "  loquitur  de  divinis  rebus",  an  error  Scot 
could  not  have  made,  and  which  is  not  made  elsewhere  in  this  chapter, 
(i')  Procell  .•  " .  .  .  in  the  shape  of  an  angell,  but  speaketh  darkly  of 
things  hidden",  is  in  Wier,  "in  specie  angelica,  sed  obscura  valde  : 
loquitur  de  occultis".  (/)  Raiiin  :  ".  .  .  he  stealeth  wonderfully  out  of 
the  kings  house";  Wier,  "mire  ex  regis  domi  7/1?/  a/ia  suffiiratur".  (v) 
In  Vine,  "lapideos  domos"  is  translated  "stone  walles".  (ta)  Flaiiros: 
Wier  says,"vere  respondet.  Si  fuerit  in  triangulo  mentitur  in  cunctis." 
Scot  follows  the  same  punctuation, but  had  he  translated  it,he,as  a  man 
of  intelligence,  must  have  seen  that  the  (.)  before  "Si"  should  have  been 
struck  out  and  placed  after  "triangulo",  or  a  "non"  inserted  after  "Si",  for 
this  triangle  was  made  specially  for  the  exorcist's  safety  and  the  spirit's 
obedience  and  truthful  speaking  (see  ww^qx BilctJi,  FnrfnriindSha.x^. 
It  must,  however,  be  confessed  to  be  a  mark  of  haste  in  Scot  to  have 
admitted  such  mistakes,  even  though  he  only  copied,  the  more  so  as 
he  must  have  known  the  Psciidoinonarchia.  "  And  deceiveth  in  other 
things,  and  beguileth  in  other  business",  is  a  duplicate  translation  of 
"et  fallit  in  aliis  negotiis".  The  omission  of  "twentie"  (viginti)  before 
"legions"  may  be  a  press  error,  but  the  "de  divinitate",  translated  "of 
divinity",  must  be,  I  think,  a  translator's  error,  for  it  really  means  "of 
the  Divinity"  (see  "  Purson").  {x)  \] nd&r  Bieer,  Wier  has  "conspicitur 
in  signo*";  under  Decarabia,  "venit  simili*";  under  Aym,  "  altero 
[capiti,  simili]  homini  duos  *  habenti."  Clearly  the  book  or  MS.  used 
by  Wier  was  in  these  places  illegible,  or  more  likelythe  copier  had  been 
unable  to  fill  in  the  wanting  word  or  words,  and  indicated  this  by  a*. 
But  Scot's  authority  did  not  understand  it  on  its  first  occurrence 
under  Butr,  and,  not  mentioning  any  sign,  translates  it,  "  is  scene  in 
this  sign;"!     {y)  The  names  of  the  fiends  differ  also  sometimes  in 

4C 


562  Extracts  from  Wier. 

spelling ;  omitting  such  instances  as  "  i"  for  "y'',  "c"  for  "k",  etc.,  I  give 
Wier  first,  followed  by  Scot's  form.  "Bathym",  alibi  "  Marthim" — 
"  Bathin",  "Mathin";  "Pursan"— "  Purson";  "Loray"— "Leraie",  this 
latter  being  wrong,  because  his  alias  is  "Oray".  Wier,  by  the  way,  also 
shows  that  "  Leraie"  was  not  pronounced  "  Leraje",  as  given  in  the 
second  edition  of  Scot.  "  Ipes",  alias  "Ayperos" — "  Ipos",  "Ayporos"; 
"Naberus" — "Naberius",  probably  the  wrong  form;  "Roneve" — "Ro- 
nove";  "Forres" — "Foras";  "Marchocias" — "Marchosias";  "Chax" — 
"Shax";  "Pucel"— "Procell";  "Zagam"— "Zagan";  "  Volac"— "Valac"; 
"Androalphus"— "Andrealphus";  "  Oze"— "Ose";  "  Zaleos"— "Saleos"; 
"  Wal,  1660",  is  "  Vual  (as  Scot),  1583".  It  will  be  noticed  that  "e"  is 
five  times  used  for  "o",  a  MS.  copyist's  error. 

I  think  I  had  some  other  pi-oofs  in  a  MS.  sheet  since  lost;  but  these 
are  now  overmany  to  prove  that  Scot  had  access  to  some  other  copy 
than  Wier's  Pseudomonarchia,  and  made  use  of  it,  and  that  his  trans- 
lator was  not  very  conversant  with  Latm.  Wier,  it  may  be  added, 
puts  "Secretum  .  .  .  horum"  in  one  line,  and  without  a  capital  to  the 
"  Tu",  and  gives  no  explanation  of  the  words  in  any  way,  and  Scot  con- 
firms our  conclusion  from  these  facts  by  the  marginal,  "  This  was  | 
the  work  of  j  one  T.  R."  |  etc.,  and  the  words  "  written  [&c.]  vpo 
parchment"  seem  to  show  that  this  1570  translation  was  in  MS. 
(See  also  General  Notings,  p.  418.) 

P.  379.  '■'■EligorP  I  do  not  understand  the  double  titles  here  and 
elsewhere  given,  nor  why  "miles"  should  here  be  translated  "aknight", 
while  under  Zepar,  Fiircas,  Miir/nur,  and  Alloccr  it  is  ''soldier".  In 
chapter  iii,  p.  393,  is  given  the  time  when  knights  ("  Milites",  Wier) 
may  be  bound,  but  nothing,  of  course,  is  said  of  "  soldiers". 

P.  383.  "  Tocz.",  like  a  contraction,  but  Wier  has  "Tocz"  without 
any  stop. 

P.  384.  '"''Asta^'oth.''''  Scot,  merely  copying,  is  not  responsible  for  her 
being  a  male.  At  p.  519  and  p.  525,  he  writing,  calls  Astarte  a  "  she 
idoU". 

P.  389.  '■''Valac  .  .  .  with  angels  wings  like  a  boie",  cannot,  I  think, 
be  Scot's  translation  of  "  uti  puer  alis  angeli". 

■ "  Gomo7-yP     Wier  says  "  ducali  corona",  but  the  rest  is  the 

same;  and  it  must  be  remembered  that  a  fiend  (as  in  Incubus  and  Suc- 
cubus)  could  be  of  either  sex. 

P.  390.  "v4_y;;z  ...  a  light  firebrand."  Here  (as  elsewhere  in  Scot) 
we  find,  as  was  then  often  done,  the  past  of  verbs  ending  in  t  or  d 
elided  the  ed,  or,  rather,  coalesced  them.  Wier  has  "  ingentem 
facem  ardentem". 

P.  391.  '■''Flauros  .  .  .  if  he  be  commanded."  Wier  adds  "  virtute 
numinis". 

P.  392.  '■'•Note  that  a  legio7iP  Wier  simply  has  "Legio  6666".  The 
rest  is,  in  all  probability,  Scot's  own. 

P.  393.  "Ch.  3"  is  "§  69"  of  Wier. 

"Ch.  4"  is  "  Citatio  Pr^edictorum  Spirituum",  and  though 

not  marked  as  a  new  chapter,  is  one  having  §  i,  §  2,  etc. 

These  are  the  variations  between  Wier  and  Scot  in  this 

chapter  4,  or  Citatio,  Wier  being  in  Latin,  Scot  in  English,    {a)  "  For 


Extracts  from  VVier.  563 

one  [companion]  must  always  be  with  you";  "si  prassto  fuerit".  (b) 
394,"effect";  Wier  adds,"  imo  tua;  anima?  perditione".  {c)  "And  note", 
etc.,  is  Scots  own.  {d)  The  *^  before  "hoHe  trinitie"  is  in  Scot  only. 
(^)  Scot  omits  Rafter  "holie  crosse".  (/)  Wier's  "anathi  Enathiel"  is 
in  Scot  "  Anathiel".  ( <,')  The  "  Heli,  Messias",  after  "Gayes"  in  Scot,  are 
in  Wier  at  the  end  of  the  list,  iji)  Scot's  "Tolimi"  is  Wier's  "Tolima". 
(z)  [Second  list  of  names.]  Scot's  "Horta"is  Wier's  "hortan";  his"Vege 
dora",  "  vigedora",  Wier's  letters,  in  1583,  being  several  of  them  so 
separated  that  they  could  easily  be  read  as  two  words  ;  Scot's  "  Ysesy" 
is  "ysyesy".  (7)  [Third  list.]  Scot's  "  Elhrac"  is  Wier's  "  Elhroc"; 
Ebanher",  "eban  her",  {k)  P.  666,  Scot's  "  Cryon"  is  "  irion";  "Sabboth" 
is,  as  before,  more  rightly  "sabaoth".  And  I  may  add  that  while  every 
word  in  Scot  is  capitalised  except  "dora",  really  the  sequel  of  "Vige", 
only  "Deus  Sabaoth",  "A"  and  "n",  "Rex",  "Joth",  "Aglanabrath", 
"El''  "Enathiel",  "Amazim",  "Elias",  and  "  Messias"  of  the  first  list, 
none  of  the  second  list,  "  Elhroch"  the  first  of  the  third  list,  and 
none  of  the  fourth  list  are  capitalised. 

P.  395.  "As  is  conteined  in  the  booke  called",  etc.  This  ambiguous 
sentence  is  better  explained  by  Wier's  "  Continua  ut  in  libro  *  Annuli 
Salomonis  continetur",  that  is,  continue  the  "  etc."  as  etc.  It  may 
be  added  that  the  *,  the  mark  of  an  omission,  is  omitted  in  the 
English. 

Scot  (/>.,   his  authority)   wholly  omits  Wier's  final    §    5  : 

"Hasc  blasphema  &  execranda  hujus  mundi  fttx  &  sentina  poenam 
in  magos  prophanos  bene  constitutam,  pro  scelerato  mentis  ausu  jure 
meretur."  Scot,  1  think,  would  be  unlikely  not  to  translate  this,  or  be 
incited  by  it  to  write  something  similar,  but  it  would  be  wholly 
against  the  purport  of  T.  R.  Some  of  the  differences  entered  into, 
both  just  above  and  previously,  seem  to  favour  the  belief  that  two 
independent  copies  of  the  Einpto.  Salomonis  were  used,  but  very 
many  merely  show  carelessness,  and  possibly  no  great  amount  of 
Latin.  The  giving  of  the  name"^  Secretum  secretorum",  etc.,  at  the 
same  place,  viz.,  just  at  the  end  of  the  enumeration,  etc.,  of  the  prin- 
cipal devils,  might  seem  to  favour  a  copying  from  Wier;  but  we  must 
remember  that  the  Evipto.  Salomonis  from  which  these  leaves  are 
copied  may  itself,  and  possibly  by  way  of  proving  its  genuineness,  have 
copied  these  details  from  an  earlier,  or  supposedly  earlier,  "  Secretum 
secretorum". 


Additions  to  Part  I,  p.  558. 

Wier,  i,  7,  §  10.  "  Similiter  ex  parte  postica  &  uteri  coUo  novit 
implicatos  crines,  arenas  copiam,  clavos  ferreos,  ligna,  vitra  confracta, 
stupam,  lapides,  ossa,  et  similia  prsestigiis  movere,  offuscata  interim 
oculorum  acie  :  insecta  auribus  furtive  immittere,  qute  postea  vel  pro- 
deant,  vel  evolent."  See  also  iv,  c.  7,  §  1-4.  Cf.  Scot,  p.  132.  In  all 
probability  a  mere  coincidence  of  thought. 

Wier,  iv,  c.  11,  §  8.  "In  lacte  tres  sunt  substantise  commixtce, 
nimirum  butyrum,  caseus  &  serum.''  Cf  Scot,  p.  281,  copied  verbatim. 


GENERAL  NOTINGS    ON   SCOT'S  TEXT. 

For  words  7iot  given  here  see  Glossary. 


P.  2.  "  Ring  bells."  Still  done  in  Switzerland,  and,  I  think,  else- 
where. 

P.  ic.  "As  Merlin."     Cf.  p.  72. 

P.  14.  "  That  cause  .  .  .  taken  away."  The  mediseval  Latin  say- 
ing, "  ablata  causa  toUitur  effectus".     Repeated  p.  319. 

P.  17.  "  W.  W.  1582."  [In  his  preface.]  A  proof  that  witches  were 
not  then  burnt  in  England;  but  it  shows  how  the  question  of  witch- 
craft was  then  exercising  the  people  that  Ade  Davie,  the  wife  of  a 
husbandman,  pp.  55-7,  thought  that  she  was  to  be  burnt.  W.  W.  says 
also  that  Mr.  Justice  Darcie,  persuading  Eliz.  Bennett  to  confess, 
said  :  "  As  thou  wilt  have  favour  confesse  the  truth.  For  so  it  is, 
there  is  a  man  of  great  learning  and  knowledge  come  over  lately  into 
our  Oueenes  Majestic,  which  hath  advertised  her  what  a  companie 
and  numbers  of  Witches  be  within  Englande:  whereupon  I  and  other 
of  her  Justices  have  received  Commission  for  the  apprehending  of  as 
many  as  are  within  these  limites,  and  they  which  doe  confesse  the 
truth  of  their  doeings,  they  shall  have  much  favour  :  but  the  other 
they  shall  be  burnt  and  hanged"  (B.  6).  She  and  others  that  con- 
fessed had  the  favour  of  being  hanged  like  the  rest;  possibly  they  had 
the  additional  favour  of  being  hanged  first.  The  first  notice  that  I 
have  yet  come  across  of  burning  is  that  of  Mother  Lakeman  at 
Ipswich,  1645.  W.  W.,  in  his  Dedication,  speaks  of  these  witches  as 
"  rygorously  punished.  Rygorously,  sayd  I  ?  Why  it  is  too  milde 
and  gentle  a  tearme  for  such  a  merciiesse  generation.  I  should  rather 
have  sayd  most  cruelly  [?  civilly]  executed  :  for  that  no  punishment 
can  be  thought  upon,  be  it  never  so  high  a  degree  of  tormet,  which 
may  be  deemed  sufficient  for  such  a  divelishe  &  danable  practise"; 
and  again,  "  the  magistrates  of  forren  landes  .  .  .  burning  them  with 
fire,  whome  the  common  lawe  of  Englande  (with  more  mercie  then  is 
to  be  wished)  strangleth  with  a  rope."  The  burning  was,  I  presume, 
inflicted  under  the  ecclesiastical  law,  De  ha^ret.  comburendo. 

But  burning  was  not  at  first  universally  adopted  (a  proof  that  it 
was  not  imposed  by  the  common  law),  for  at  the  Assizes  at  Maidstone, 
1652,  they  were  hanged,  but  "Some  .  .  .  wished  rather  they  might 
be  burnt  to  Ashes  :  alledging  that  it  was  a  received  opinion  amongst 
many  [for  in  some  cases  it  was  held  as  proof  against  a  witch  that  her 
mother  had  been  burnt  for  the  same  crime]  that  the  body  of  a  witch 
being  burnt,  her  blood  is  prevented  thereby  from  becomming 
hereditary  to  the  Progeny  in  the  same  evill,  which  by  hanging  is 
not.' 

P.  19.  "  Excommunicat  persons."     Evidence  of  Scot's  haste,  and  of 


Genei'al  Notings  on  Scof  s  Text.  565 

his  trusting  to  his  memory.  Wishing  to  find  the  Latin  for  "runna- 
waie",  I  looked  into  M.  M.  and  found  :  "Nota  quod  excommunicati, 
item  participes  &  socii  criminis,  item  infames,  et  criminosi  nee  servi 
contra  dominos  admittentur  ad  agendum,  &  testificandum  in  causa 
fidei  quacunque."  It  will  be  observed  that  he  remembered  "  infames" 
as  "  infants",  and,  as  there  might  have  been  a  misprint  in  his  copy,  I 
have  consulted  all — not-a  short  list^in  the  British  Museum.  Possi- 
bly he  was  influenced  by  W.  W.'s  book,  which  had  taken  a  strong 
hold  on  him,  if  it  were  not  one  of  the  causes  of  his  writing,  for  there, 
children  from  634^  to  9  years  (infants  in  law)  were  taken  as  witnesses 
against  their  mothers,  while  one  woman's  proof  was  that  her  infant 
in  arms  pointed  to  the  house  ! 

P.  24.  "  To  the  God  speed."  This,  by  the  context,  might  be  taken  as 
meaning  that  he  came  to  a  fortunate  issue.  But  it  was,  and  is,  in  use 
as  given  to  a  person  setting  forth  on  a  journey,  etc.  Hence,  here, 
and  especially  at  p.  481,  it  seems  to  mean  that  he  came  at  the  com- 
mencement, when  one  receives  or  gives  this  salutation.  As  is  recorded 
in  an  instance  at  Windsor,  "  R.  S.  probably  gave  the  God  speed  at 
the  assembly,  and  God's  name  so  frayed  the  witches  that  they  fled, 
and  so  frayed  the  devil  that  he  was  conquered  in  a  hand-to-hand 
fight." 

"At  shrift."  This  was  laid  down  by  Roman  Catholic  priests, 

though  it  was,  and  is,  a  rule  with  them  that  no  confessor  can  reveal  a 
confession,  even  before  a  court  of  law  ! 

P.  41.  "  But  bargained  to."  The  sense  requires  "  [not]  to  observe". 
Probably  a  slip  of  the  printer,  possibly  through  the  "  but",  and  the 
concurrence  of  two  t's. 

P.  42.  '■'■  Lavolla."  A  fact  strangely  overlooked  (as  is  David's  danc- 
ing) by  the  damners  of  dancing. 

"  Socke  the  corps."  The  same  in  p.  124  explains  that  this  is 

sewing  the  body  in  its  winding-sheet  or  sheets.  The  phrase  is 
Kentish. 

P.  45.  "  Young  maister",  z'.^.,  their  new  master,  they  having  just  come 
under  the  devil's  sway. 

P.  48.  "  Of  fiftie."  In  Scot,  as  in  others,  we  find  uses  of  "of  "which 
are  to  us  strange.  Here  is  a  clearer  example  than  usual  of  its 
synonymity  w  ith  our  "  by".  Cf  also  p.  76,  and  Auth.  Ver.,  i  Cor. 
XV,  5-8. 

P.  50.  "  The  veines  have  passage."  For  as  little,  others — as  Paracel- 
sus, by  R.  Browning,  etc. — have  been  credited — to  the  discomfiture  of 
Harvey— w-ith  the  knowledge  of  the  circulation  of  the  blood.  Even 
Shakespeare  is  so  credited  by  some  whose  knowledge  will  assert  posi- 
tively that  the  moon  is  nof  made  of  green  cheese. 

P.  60.  "  Their  not  fasting  on  fridaies."  Scot's  Protestantism  here 
went  beyond  the  ordained  Protestantism  of  his  age,  as  did  that  of  B. 
Jonson's  Cob. 

P.  'j'6.  "  Clime  up  and  take  it."  Not  the  nest,  but  his  own  belongings. 
A  good  example  of  the  pronoun  not  referring  to  its  grammatical  ante- 
cedent, but  to  the  antecedent  which  was  most  in  the  mind  of  the 
narrator. 


566 


General  Notino;s  on  Scofs  Text. 


p.  80.  "Away  withall"^"  Companion  with"  here,  in  other  places 
"  agree  with".  An  expression  that  sounds  odd  to  us,  but  then  used 
practically  and  metaphorically,  from  the  idea  of  companionship  on 
a  journey,  when  companionship  was  almost  or  altogether  necessary. 

P.  84.  "  The  [night]mare."  Most,  I  suppose — among  them  I  myself 
— have  known  that  these  occur  at  times  to  a  person  in  a  deep  sleep. 
My  fourth  nightmare,  a  horrible,  troubled,  and  inconsequent  dream, 
so  far  as  I  can  remember,  occurred  some  two  years  ago  ;  three,  at 
only  a  month  or  two's  interval  between  each,  occurred  years  ago,  when 
in  a  snake  country.  Then  one  appeared  to  be  on  and  in  my  primitive 
bed,  or  wriggling  about  my  wattle  and  daub  bedroom,  the  only  room  I 
had.  I  thought  myself  wide-awake,  bed,  bedroom,  and  furniture  being 
plainly  visible,  and  my  thoughts  and  conclusions  were  as  coherent, 
and  myself  as  self-possessed  as  at  any  moment  of  my  life,  until  a 
sense  of  unreality  came  upon  me,  and  by  two  or  more  vigorous  efforts 
of  both  mind  and  body  I  awoke  myself.  My  experience,  and  that 
recorded  p.  84,  will  explain  various  ghostly  stories — I  do  not  say  all — 
wherein  the  sufferer  asserts  positively,  and  believes,  that  he  was  wide- 
awake. 

"  As  sure  as  a  club."    The  derivation  and  meaning — as  sure 

as  is  a  tangible  club  that  can  or  will  strike  you — is  obvious;  but  I  have 
heard  it  at  the  card-table,  as  though  derived  from  the  sureness  of  the 
cards  thus  named.  An  example  of  a  false  application  arising  from 
the  apparent  sameness  of  the  words,  and  possibly  in  the  first  instance 
fi-om  a  jocular  use  of  the  phrase. 

P.  85.  "Hampton."  Folk-lore  worth  recording.  I  conjecture,  but 
only  conjecture,  that  this  word  was  suggested  by  the  hempen  or  flaxen 
garments  laid  for  his  use,  its  sequent  "hamten"  being  coined  to  rhyme 
with  "  stampen". 

P.  87.  "  To  her  that  night."  I  have  placed  "him"  in  the  margin, 
my  own  conjecture  and  the  reading  of  the  British  Museum  MS.  of 
parts  of  Scot.  But  in  Fletcher's  M.  Thomas,  iv,  6,  we  have  the  same 
spell,  with  some  shght  variations,  and  ending — 

"  She  would  not  stir  from  him  [St.  George]  that  night", 

which  more  agrees  with  Shakespeare's  quotation  in  Lear,  iii,  4 — St. 
Withold 

"Bid  her  alight 
And  her  [the  nightmare's]  troth  plight." 

"  ViderimP,  etc.    Altered,  apparently,  from  Vulgate,  which 

has  "Videntes  .  .  .  essent  pulchrse",  etc. 

'■^FiliosDeiP  Scot  here  alters  ^^FiHi"  to  the  objective,  because 

it  follows  "  doo  interpret".  He  does  the  same  elsewhere,  whether  it 
be  English  verb  or  preposition  that  precedes.  Thus,  422,  we  have 
"Vitas Fairum", htcsiust  it  follows  "prooved";  458,  '■'■'xw  Speciilo  exciii- 
ploriinC^  ;  and  381,*  "in  Ch'culo  Salo/iioiiis  ;  544,  "  Spiritum",  because 
the  words  follow  "  signifieth".  We  find  one  instance  of  the  same  in 
Nash's  Summers  Last  Will  and  Test. 


General  Notings  on  Scot' s  Text.  567 

p.  90.  "  He  accuseth."     Bodin,  ii,  6. 

P.  91.  "A  faggot  maker."     Bodin,  ii,  6. 

P.  94.  "  In  tiie  western  Hands",  as  in  the  "  still  vexed  Ber- 
moothes". 

P.  95.  "  Saccaring  bell "  =  a  sacring  bell,  the  bell  rung  at  the 
elevation  of  the  host,  when  all  true,  i.e.^  Roman  Catholic,  worshippers 
fall  on  their  knees. 

"A  morrowe  masse"— a  morning  mass.    All  masses,  except, 

I  think,  on  Christmas  Day  and  Good  Friday,  and  except  in  certain 
churches,  where  the  older  usage  was  by  prescription  allowed,  being  in 
Scot's  time,  and  now,  celebrated  before  noon.  This  rule  was  made 
by  the  Pope  in  1550-58. 

P.  99.  "  (His  reason  onelie  reserved)."  Not  Bodin's  reason,  but 
that  of  the  sailor. 

P.  104.  '■'■Abactick."     Bel  and  the  Drao^oft,  3^,  27- 

"  One  syllable   nor   five   words."      A   curiously   sounding 

phrase  ;  but  he  seems  to  have  used  "  syllable"  as  we  do,  figuratively, 
meaning,  "  in  the  same  sense",  while  the  five  words  are,  "  not  even 
differing  five  words  in  the  form  of  expression". 

P.  107.  "Witch  is  disposed",  [to  plague]  being  understood. 

P.  1 10.  "  Make  so  foolish  a  bargaine  or  doo  such  homage  to  the 
devill."     We  would  more  exactly  say  "  bargaine  [with]  or". 

P.  III.  "  Exod.  22"  [18].  Did  Scot  quote  from  memory?  The 
Sept.,  0  ov  TToiTjaere  [var.]  Trepifttwaere  Ox.  ed.,  nor  have  I  found  Scot's 
verb  as  a  recognised  variant. 

P.  113.  "Eccl."  is  twice  in  the  margin  put  for  "  Ecclus.",  the 
Apocryphal  Book.  In  p.  145,  by,  I  suppose,  a  printer's  error,  "  Eccle." 
is  put  for  "  Ecclus."     Elsewhere,  Scot  rightly  gives  "  Ecclus." 

P.  115.  "Osee  6"  [i,  2].  Vulg.  has  "2.  Quia  ipse  cepit,  et  sanabit 
nos  ;  percutiet,  et  curabit  nos.  3.  Vivificabit  nos  post  duos  dies." 
The  "ego",  etc.,  is  only  found  in  Deut.  xxxii,  39,  where  the  Vulg.  has 
"  vivere  faciam". 

"  If  you  looke  into  [what  I  have  written  concerning]  Habar", 

etc. 

P.  119.  "Besmearing  with  an  ointment."  Such  beliefs  then  cur- 
rent justify  more  than  is  now  supposed  the  beliefs  of  Elizabeth  and 
her  counsellors,  and  the  execution  of  her  would-be  murderer. 

"  Wolves  doong."    A  bit  of  folk-lore,  which  has,  I  think, 

sufficient  vraiseinblance  as  to  be  worthy  of  trial,  the  more  so  as  it  is 
said  to  this  day  that  a  young  dog  shows  fear  at  the  smell  of  a  dried 
piece  of  wolf's  skin. 

P.  126.  '■'Ells.  Barton."  See  Fronde's  Hist.,  v,  i.  She  was  of 
Aldington,  Kent,  and  a  servant  of  the  father  or  grandfather  of  Jane 
Cobbe,  Reg.  Scot's  first  wife. 

P.  127.  "  In  his  mightie  power."  Either  the  "in"  of  the  line  above 
brought  about  its  insertion  here,  or,  more  likely,  it  was  used  as  it  is 
"  in  his  name",  though  in  such  a  case  as  this  we  should  say  "through" 
or  "  by". 

P.  132.  "  1572."  This  booklet  is  not  known,  I  believe  ;  nor  is  it  in 
the  Stat.  Regs. 


568 


General  Notinss  on  Scofs  Text. 


%b 


P.  142.  "Eccle"  [Ecclus,  49,  16,  17]. 

P.  145.  "  Covered  himself  with  a  net."  An  excellent  example  that 
this  phrase  meant  disguising  himself,  or  trying  to  conceal  himself. 
It  may  seem  odd,  that  "  with  a  net"  should  mean  this,  because  one 
naturally  thinks  of  a  single  fold  ;  but  a  fisherman  conceals  his  head 
and  body  in  folds  of  netting. 

P.  146.  "  Finger  in  a  hole."  I  presume  it  is  meant  that  Saul  shut 
himself  out  of  all  means  of  knowing  what  really  went  on,  as  much  as 
if  he  had  closed  up  a  hole  in  a  shut  door  or  window-shutter,  through 
which  alone  he  could  see — or  have  light  thrown  upon — the  subject. 

P.  147.  "  She  saith  to  herself"  [but  intentionally  loud  enough  for 
Saul  to  hear]. 

P.  150.  "  Right  ventriloquie."  This  excellent  investigation  of  the 
Bible  story  might  be  read  with  advantage  by  those  who  even  now 
hold  that  Samuel  really  appeared  by  God's  allowance  or  command. 
Such  a  belief  involves  three  impossibilities.  First,  that  God  having 
repeatedly  declined  to  answer  Saul  by  lawful  means,  now  b)^  an  after- 
thought changed  His  mind.  Secondly,  that  He  who  from  the  time  of 
Moses  had  so  condemned  witchcraft,  that  Saul  had  put  it  down  as 
far  as  he  could,  and  that  with  blood,  now  favoured  the  action  of  a 
witch,  and  that  in  so  notorious  a  case  that  it  could  not  but  be,  as  it 
was,  known  to  all  Israel.  Thirdly,  that  the  Deity  must  have  put  a 
lying  spirit  into  the  mouth  of  a  true  and  God-blessed  prophet,  since 
the  prophecy  did  not  come  true  in  more  than  one  important  point. 

P.  151.  "Ai'as  and  Sadaias."  Here  he  rightly  distinguishes  the 
two  ;  but  in  141,  and  in  his  list  of  authors  consulted,  he  gives  "Rabbi 
Sedaias  Haias".  "  Haias  Hai",  or  "Haja",  was  a  celebrated  Baby- 
lonian Rabbi,  born  969  A.D.;  died  1038.  Sedaias  or  Saadja  flourished 
circa  900-40. 

P.  155.  "Called  Pythonissa."  Not  by  that  exact  word,  either  in 
Sept.,  or  Vulg.,  or  Greek  N.T.  Vulg.,  i  Sam.  xxviii,  7,  has  "  mulier 
pythonem  habens";  and  in  Acts  xvi,  16,  the  Greek,  the  Vulg.,  and 
Beza  have  similar  wordings. 

"  Liber  pater."     "  Liber"   is  "  Bacchus"  in   Scot  himself  ; 

but  Porphyrius— whom  Th.  Cooper  and  Calepine  follow — says  of 
"  Liber  pater":  "  Eundem  Solem  apud  superos  :  Liberum  patrem  in 
terris  :  Apollinem  apud  inferos." 

P.  158.  "  Then  a  cousening  ciueane'"=Than  [believe  that],  etc.  I 
note:  i.  That  the  (.)  before  "  Then"  should  probably  be  a  (,),  though 
occasionally  we  have  (;)  where  only  (,)  is  required.  2.  That  as  in  this 
book  we  rarely  have  "  then"  for  "  than",  I  conjecture  that  this  mode 
of  spelling  was  not  at  the  time  universal,  but  only  commencing. 

P.  159.  '■'■  Nemo  scitP  Slightly  altered  from  the  question,  i  Cor. 
ii,  1 1,  and  not  the  Vulgate  words,  but  apparently  more  those  of  Beza. 

"  Tji  solus'''  [2  Chron.  vi,  '})^-     Vulg.  reads,  "  tu  enini  solus 

nosti  corda  JiHoruin  hominem";  it  has  also  "  corda",  where  David 
speaks  to  Solomon  similarly,  i  Chron.  xxviii,  9  ;  but  "  universas  men- 
tium  cogitationes"  follows  it. 

"  Ego  Deus'^  [Jer.   xvii,   10].     He  omits   "probaiis^^  before 

"  roics'''  in  Vulg. 


General  Notings  on  Scof  s  Text.  569 

P.  162.  "  Epotherses."    Rightly,  in  163,  "  Epitherses". 

P.  166.  "  By  revolution."  I  presume  by  revolution  of  the  planets 
(and  stars,  as  was  then  thought),  until  they  came  into  a  certain  "con- 
stellation", i.e.,  position  as  regards  one  another.  This  I  gather  from 
a  previous  page. 

[Margin]  "Zach.  lo."     We  have  here  a  further  example  of 

the  loose  references,  common  in  those  days,  to  the  Bible  made  by 
both  Roman  Catholics  and  Protestants.  The  first  clause  is  in  sense 
is  given  Zach.  lo  [,2],  and  somewhat,  Isai.44[9,  10];  but  the  remainder 
from  Ps.  cxxxv,  16,  17;  though  "months",  etc.,  is  placed  third  instead 
of  first,  while  "let  them  shew"  is,  I  take  it,  a  variant  of  Isai.  xli,  23. 

P.  168.  "Firmament."  His  error  in  writing  "earth"  shows  his  haste, 
and  explains  in  part  the  wording  of  his  Scripture  quotations.  Cf.  pp. 
19,  174.    But  see  also  note,  p.  503. 

P.  169.  "The  increase  of  the  moon."  This,  his  doubtful  doubt  as  to 
the  Remora,  his  belief  that  the  bone  in  a  carp's  head  staunched  blood, 
show  that  Scot  was  not  naturally  sceptical  in  matters  of  knowledge, 
but  that  he  only  gave  up  the  beliefs  of  his  day  after  investigation. 

P.  171.  '"''  MahoDiets  dove."  He  would  express  his  belief,  as  Wier 
does  more  openly,  that  it  (as  the  eagle)  was  taught  to  do  its  feats. 

P.  173.  "  '7X'''"-  In  those  days  the  H,  now  confined  to  the  capitals, 
was  used,  as  here  in  the  original,  for  the  small  letter  r]. 

P.  174.  "Pharaoh  the  Persian  kings."  Other  references  to  the 
Pharaohs  in  this  book  show  that  these  curious  transpositions  were  due 
to  haste  of  composition  and  of  revisal  both  of  his  MS.  and  of  the 
printed  copy. 

P.  176.  "Manacies."  Not  having  met  with  this  form,  I  presume 
that  it  is  a  press  error  for  "menacies".  It  is  so  changed  in  the  second 
edition. 

P.  180.  "  Faile  to  dreame  by  night."  Scot's  general  statement  may 
be  true,  but  must  in  some  instances  be  modified.  From  my  youth,  for 
many — say  at  least  twenty — years,  I  tried  to  remember  my  dreams  for 
this  very  purpose,  and  could  remember  them  for  a  short  while  very 
well  ;  but  never  could  I  find  that  what  I  had  thought  on  during  the 
day,  or  the  days  before,  gave  even  a  suggestion  to  my  dreams.  Thrice, 
however,  of  late  years,  I  have  been  able  to  trace  my  dream  to  some- 
thing I  had  casually  thought  of,  though  not  meditated  on.  This 
edition  of  Scot,  as  well  as  the  question  of  witchcraft,  has  occupied 
both  my  mind  and  time  since  November,  and  it  is  now  October,  yet 
not  a  single  dream  has  had  reference  to  anything  connected  with 
these  subjects.  Similarly,  family  matters  have  both  busied  me  and 
worried  me  for  some  months,  and  yet  these  matters  have  never  in- 
truded themselves,  not  even  when  my  dreams,  and  at  one  time  a  near 
approach  to  nightmare,  showed  that  my  digestion  was  out  of  order. 
From  my  own  instance,  I  should  rather  say  that  dreams  most 
frequently  seem  to  be  natural  reliefs  to  the  thoughts  that  I  had  indulged 
in,  or  that  might  have  beset  me,  in  my  waking  hours. 

P.  182.  "Of  physicall  dreames."  I  suppose  he  means  dreams 
from  physical  causes. 

4D 


570  General  Not ings  on  Scot's  Text. 

p.  1S2.  '■'MelancholicallP  Proceeding  from  "black  bile",  which,  in 
the  opinions  of  that  day,  produced  melancholy,  that  form  of  madness 
called  melancholia.  I  would  add  that  "  melancholy"  is  often  used  in 
Scot  for  mad  melancholia,  and  for  the  supposed  humour  melancholy 
or  black  bile,  and  that,  unless  this  is  borne  in  mind,  some  of  his 
sentences  will  be  misunderstood. 

P.  183.  "De  Profundis."  Ps.  cxxix;  Vulg.  cxxx ;  Prayer  Book.  All 
that  follow  are  given  consecutively,  I  think,  in  the  Rit.  Rom.  OJJicium 
Defuiictorum. 

"  Pleasant    and  certain  dreams."      Formerly  an  at   least 

English  notion,  as  expressed  by  the  servant-lover  of  Bombastes  : 

"  And  morning  dreams,  they  say,  come  true." 

P.  184.  "  Eleoselinum."  Translated  in  the  second  edition  as 
"  mountain  parsley." 

"  Slum"  in  the  second  edition  is  "yellow  water-cress". 

"  Acarum     vulgare",     "  common    acorus" — our    "  Asarum 

Europ." 

P.  185.  "An  errand  .  .  .  from  farre  countries."  A  similar  tale  is 
told — in  some  English  work  against  witchcraft  after  Scot — of  an 
Italian  judge  who  thus  tried  a  supposed  witch. 

P.  187.  "A  thousand  for  one  that."  Here  the  "that"  does  not,  as 
with  us,  refer  to  the  "one"  but  to  the  "thousand"  :="he  might  have 
cited  a  thousand  that  fell  out  contrarie"  for  one  that  fell  out  truly. 
A  thousand  for  one,  though  four  words  seem,  as  it  were,  to  have 
been  considered  one  thought.  See  Shakespearean  noting  under  this 
page. 

JP.  190.  "To  offer  ...  to  Moloch."  Curious  that  Scot,  knowing 
that  fire  was  accounted  holy,  should  not  have  seen  that  this  idolatrous 
rite  was  in  its  essence  a  purifying,  and  possibly  an  expiatory,  one. 

P.  198.  ^'■Menehas'''  (example,  Deut.  xix,  10).  Hebr.  ^rt.H^-  Here  he 
does  not  quite  agree  with  Wier,  i,  §  9. 

"  Philosophers  table."     Cf.  Strutt,  s.  n.    The  philosopher's 

game,  played  on  a  "  table"  or  board. 

"  Sober  writer."     Of  course,  ironical. 

"  Of  each  letters."  Either  misprint  for  letter,  or  rather,  per- 
haps, a  loose  way  of  saying  "of  each  [set  ofj  letters",  or  "of  the 
letters  of  each  person's  name  or  names". 

— "  Unequal  number  of  vowels."     A  bit  of  folk-lore  as  yet,  I 

think,  unnoticed. 

P.  200.  "Added  the  Apocrypha."  Council  of  Trent,  1550,  made 
them  of  equal  authority  with  those  which  the  Church  of  England 
defines  as  "  Canonical  Scriptures". 

P.  202.  "  True  loves."  Garden  pansies,  viola  tricolor,  L.  (Britten 
and  H.),  four-leaved  grass,  occasional  variations  of  the  three-leaved 
grass,  trefoil. 

"  To  our  left  side."    So  far  an  explanation  why  horse-shoes, 

salt,  etc.,  are  thrown  against  ill-luck  over  the  left  shoulder. 

P.  205.  '■'■Sero  rubens.'"     P.  169,  Scot  quotes  this  in  English  as  a 


General  Noiings  on  Scot's  Text.  571 

lawful  divining  from  natural  causes,  in  fact,  as  a  vveatherwise  obser- 
vation. 

P.  206.  "Stella  erratts."  I  presume  he  means  a  planet,  partly  be- 
cause a  comet  was  then  thought  a  portent,  differing  in  origin  and 
nature  from  a  star,  partly  because  Cicero  uses  the  plural  in  the  sense 
of  planets. 

"A'(9;/  ^j/."     Not  from  Vulg.   or  Beza  ;   probably  his  own 

rendering. 

P.  209.  "  Milvus"  [Jer.  viii,  7].  Sentence  as  in  Vulg.,  while  the 
Geneva  version,  like  our  Authorised  version,  has  storke. 

P.  210.  "  Significators",  i.e.,  of  the  planets  which  have  meanings 
according  to  their  positions  and  co-positions  or  "  constellations". 

P.  212.  "  Sapiens."     A  sop  of  flattery  for  their  client. 

P.  213.  "Maketh  themselves  cuckoldes."=Who  by  their  negligence 
and  ignorance  cause  themselves  to  be  made  cuckolds,  while  pretend- 
ing to  know  every  other  person's  future. 

P.  225.  "  Phaers  Virgil"  [B.  4,  adjin?^.  Scot,  however,  has  printed 
each  line  as  two. 

P.  230.  "  Balme",  etc.  Note  that  each  longer  line  has  an  extra 
syllable  at  the  end. 

P.  232.  "  This  is  as  true  a  copy."  Apparently  a  press  error  for 
"This  is  a  true  copy",  as  given  in  the  second  edition,  the  printer  hav- 
ing, inadvertently,  ahiiost  reduplicated  the  "is". 

P.  233.  "►^-•Thomas."  His  and  our  "N."  (or  sometimes  "John", 
etc.),  anyone  who  may  be  the  invoker. 

"  A  popish  periapt."     The  distances  between  these  letters 

are  somewhat  variable,  the  "ka"  and  "am"  are  near  enough  to  be 
syllables.  But  1  have  not  misspent  my  time  in  a  search  for  the  true 
original.  * 

P.  234.  "Whistle  for  a  pardon."  An  expression  still  used  for 
other  things  than  pardon.  Possibly  founded  on  an  ironical  reference 
to  the  nautical  idea,  that  when  you  whistle  for  a  wind  you  get  it,  and 
more  of  it  than  you  want.  I  have  been  spoken  to  for  whistling  on 
board  ship.  More  probably,  however,  because  whistling  denoting 
want  of  care  and  thought,  as  in  bench-whistler,  one  might  as  well  ex- 
pect a  pardon  or  the  thing  wished  for,  after  merely  whistling  for  it,  as 
expect  larks  to  drop  into  one's  mouth. 

P.  238.  "  Plumme."  I  know  not  whether  Scot  meant  to  translate 
"  Stircus "  literally,  but  it  would  be  curious  to  know  whether  this 
signification  was  formerly  given  to  "  plum".     It  could  well  bear  it. 

P.  240.  "  Constant  opinion  ":=firm  belief  or  firm  faith. 

"  Ho7ne}-ica  Mcdicatio.'"     The  physician  was    "  Ferrerius  ", 

alias  "Auger",  or  "  Oger  Ferrier" — not  "  f^errarius",  as  given  through- 
out the  text,  in  his  list  of  authors,  and  in  his  contents — born  at  Toulouse, 
151 3,  physician  in  ordinary  to  Catherine  de  Medicis,  and  afterwards 
returned  to  his  birthplace,  where  he  died  in  1588.  B.  2,  ch.  ii,  of  his 
Vera  Dicdcndi  modus  is  headed  "  De  Homerica  Medicatione".  And 
here  I  would  at  once  say,  that  for  the  discovery  of  "Ferrmus"  and 
of  the  following  passages,  and  of  the  cause  of  Scot's  curious  blunder, 
the  reader  and  myself  are  indebted  to  my  ever-ready  Shakespearean 


572  General  Notings  on  Scot' s  Text. 

friend,  the  Rev.  W.  A.  Harrison.  "  When,"  says  Ferrier,  "  patients 
will  not  yield  to  ordinary  treatment,  one  must  have  recourse  to  another 
kind,"  which  he  describes  generally  in  the  margin  as  "  Amuleta ". 
And  first  he  speaks  of  "appensiones  et  physic^e  alligationes",  then 
of  "  Caracteras  &  Carmina".  These,  he  says,  Galen  (and  Trallianus) 
at  first  ridiculed,  but  that  Trallian  had  seen  (I  believe  in  his  mind's 
eye)  a  tractate  of  Galen's  in  which,  as  the  heading  of  a  chapter,  or 
somewhere  else,  were  the  words  "  Homericam  medicationem  ;  quod 
HoiJicriis  sitppj-fssjun  verbis  sans^tiine77i^  et  inysteriis  sanatos  effectus 
p?-od!den'ty  The  italicised  passage  is  that  nonsense-sentence  of  Scot's 
at  the  end  of  the  chapter.  It  could  only  have  arisen  from  Scot's 
haste,  but  was  also  due  to  the  fact  that,  as  in  the  British  Museum 
copy  of  the  Lyons  edition,  1574,  the  "s''  of  "verbis"  is  so  faint  as 
to  give  the  not  careful  reader  the  form  "verbi '.  But  Ferrier,  like 
Scot,  attributed  such  cures  to  imagination  or  a  "  fixed  fansie",  or  "con- 
stant opinion";  on  which  also  I  would  refer  to  Sir  H.  Holland's  book 
on  the  Effect  of  Iniairination  in  Disease.  Thus  he  continues  :  "  Depre- 
hendiitaque  curationis  hujus  eventum  non  a  caracteribus  non  ex  carmina 
permanare.  Sed  tanta  est  vis  animi  nostri,  ut  si  c;[uid  honesti  sibi 
persuaserit,  atque  in  ea  persuasione  firmiter  perseveravit,  idipsum 
quod  concepit  agat,  &  potenter  operetur.  .  .  Si  neque  fidentem,  neque 
dilSdentem  nihilominus  vis  animi  agentis  operabatur.  Id  in  dentium 
doloribus  .  .  aperte  videre  licet.  Nam  prtecantator  ita  movet  non 
reluctantis  gegroti  animum,  ut  dolor  .  .  .  sensim  extinguatur.  .  .  At  si 
forte  cCger  dififidet,  aut  plane  ridiculum  existimet  remedium  .  .  prae- 
cantante  vis  nulla  erit.  .  .  Non  sunt  ergo  carmina,  non  sunt  caracteres 
quo  talia  possunt,  sed  vis  animi  confidentis,  &  cum  patiente  concordis." 
Wier  V,  ig,  §1-4,  gives  the  Ferrerius  quotation,  as  well  as  his  name, 
rightly.  The  staunching  of  blood  by  words  refers  to  the  cme  in  the 
Odyssey. 

P.  242.  "  Through  sudden  feare."  Similar  cases  are  known  to 
physicians  at  the  present  day,  whether  through  fear  or  some  other 
sudden  emotion.  A  Protestant  medical  man  can  well  believe  some 
of  the  tales  of  diseased  pilgrims  cured  at,  say,  the  shrine  of  Our  Lady 
of  Lourdes,  though  no  more  believing  in  such  miracles  than  do 
Roman  Catholics  when  Protestant  anointers  anoint  and  sometimes 
cure  through  the  same  cause. 

P.  243.  "  Hearbe  Alysson."  So  called  because  it  cured  hydro- 
phobia (Pliny).  Phil.  Holland  says,  "  Some  take  it  to  be  Asperuia, 
the  wood-rose" ;  Holyokes  Rider  gives  "  rubia  minor,  cannabis 
agrestis". 

P.  244.  "  Scarifie."  Might  be  done  with  a  gum  lancet  ;  but  the 
magical  tooth  might  have  the  advantage  in  some  instances  of 
affecting  the  thoughts,  and  through  them  the  body,  as  noted, 
p.  240. 

"  Cj  «(??/."     This,  preceded  by  "4*  Jesus  autem  transiens 

^  per  medium  illorum  ibat  *i*'\  with  a  ►J*  after  "eo",  was,  according  to 
Paulus  Grillandus,  who  twice  witnessed  it,  a  charm  producing  taci- 
turnity and  insensibility  under  torture  !  Something,  either  this  or 
something  else,  being  repeated  by  the  prisoner  in  an  inaudible  voice. 


General  Not ings  on  Scot's  Text.  573 

a  scroll  containing  these  words  and  signs  was  found  "  in  capite  sub 
scruffia  scilicet  inter  crines"  (Wier  v,  12,  §3). 

P.  244.  "  Throwe."  He  might  have  added,  "  when  you  have  got 
it",  before  which  time  she  would  have  been  released,  if  not  one  way 
yet  by  another. 

P.  245.  "  Tye."  Is  like  the  "scarifie";  as  one  generally  uses  a 
handkerchief. 

P.  248.  "  That  thou  hereby  .  .  patient  as  Job."  This  is  to  me  one 
of  the  oddest  examples  I  have  seen  of  the  confusion  of  two  or  more 
pronouns  as  to  their  subject  ;  for  though  the  "  thou"  a  line  above 
clearly  refers  to  the  worm,  this  one  cannot  refer  to  anything  but  to 
the  horse  ;  for  after  exorcising  the  worm  in  the  name  of  the  Trinity, 
he  surely  would  not  exhort  it  to  be  as  "  patient  as  Job  "  and  as  "  good 
as  St.  John",  particularly  as  the  exorcism  was  made  that  the  worm 
might  be  expelled  and  die. 

P.  251.  "  Remeeve."  An  excellent  example  of  the  devices  had  re- 
course to  by  Elizabethan  versifiers  to  obtain  a  rhyme. 

P.  257.  "  Certeine  name."  I  presume  this  caution  is  inserted  lest 
one  hurt  Tom  instead  of  Harry. 

"  Each  image  must  have  in  his  hand."  For  the  true  read- 
ing cf.  "Extracts  fi-om  Wier".  Scot  must,  I  think,  have  trusted  too 
much  to  his  memory. 

"Domine  Dominus",  etc.     Pss.  8.  27.  102.  109.  Prayer  Book 

numbering. 

P.  264.  "Bladder."     Clearly  a  press  error  for  bladders. 

"Ribbes  and  genitals."  Conjoined,  apparently,  from  a  re- 
membrance of  the  procreation  of  Eve,  Genesis  ii,  21,  22. 

P.  265.  "Sir  John  .  .  .  pulpit."  As  the  story  was  told  of  "as 
honest  a  man  .  .  .  whereof  mention  was  lately  made",  he  was  of  the 
Church  of  England  ;  see  under  p.  461  for  "Sir".  And  since,  I  have 
found  that  Bishop  Hutchinson  in  his  Dedication  calls  him  Sir  John 
Orantham.  Seemingly  we  thus  have  evidence  of  the  dress  in  the 
pulpit;  but  one  unwilling  to  be  convinced  might  retort  that  the  very 
mention  of  his  sacerdotal  dress  is  proof  that  he  went  into  the  pulpit 
exceptionally  attired,  and  not  to  preach,  but  to  perform  a  quasi-sacer- 
dotal office. 

P.  266.  "Hundred  and  eight."  Here,  from  the  "sayers  of  the 
charm",  the  authority  is,  in  all  probability,  the  Vulg.  Its  108  is  our 
109,  Scot  not  having  in  this  instance  changed  the  numbering. 

"Seachers."    Probably  "Sea[r]chers",  as  given  in  the  second 

edition,  but  it  may  have  been  a  form  of  seekers,  since  seche^^seek. 

"  Horsse  shoo."     This  superstition  probably  had  its  origin 

from  Stonehenge  times  and  before,  since  the  inner  stones  there, 
apparently  the  more  sacred  portion,  and,  so  far  as  one  can  now  judge, 
the  corresponding  part  at  Avebury,  each  form  a  horse-shoe.  Sir  H. 
James  first,  I  believe,  noticed  the  true  shape  at  Stonehenge,  and  I 
afterwards  independently  observed  it,  both  there  and  then  at  Avebury, 
and  connected  it  with  this  horse-shoe  superstition  in  T/te  Antiquary, 
vol.  ii,  Oct.  1880. 

'■^Aliciuin."     Have  not  as  yet  found  this. 


574  General  Noti7igs  on  Scot's  Text. 

P.  267.  "Herbe  betonica."     "  Stachys  betonica",  Plin.,  b.  25,  c.  8. 

"PuUein",  etc.     "Verbascum"  ;  "  Thapsus",  L.,  "bullock's 

lungwort"  (Kent).  Tusser,  like  Scot,  calls  it  "Longwort",  a  variant 
of  "  Lungwort". 

P.  268.  "Baccar."  "Nardum  rusticum",  or,  according  to  Sprengel, 
"Valeriana  Celtica",  L.;  others  "foxglove",  or  "asarabacca". 

"Browze".     Gives  us  the   meaning  of  Bowze=boughs,  it 

being  so  spelt  to  accord,  as  was  the  custom,  not  only  in  rhyme  but  in 
spelling. 

"Vervain."    "Verbena  officinalis",  L.  (and  other  verbenas  ?), 

used,  according  to  Park,  "against  poison,  venom  of  beasts,  and  be- 
witched drinks". 

"  Palma."     Willows  in  England  were  used  as  the  palm  on 

Palm  Sunday  ;  sometimes  the  yew;  but  here  I  incline  to  think  he 
means  Palma  Christi,  a  flat-hand  rooted  orchis. 

"Antirchmon."      I    suspect  a  misprint  for  "antirrhinum", 

calf  s  snout,  snap-dragon,  A — .  Linn.  Pliny,  b.  25,  c.  8,  says  it  is  much 
esteemed  by  enchanters, 

"  Lappoint."      Minshen  gives  "Lapouin",    as  the  French 

for  lapwing,  but  I  have  been  unable  to  find  this  word.  Wier  v,  21  §  6, 
says,  as  Scot,  "Dicuntur  &  penna;  upupa^  suffitEe,  phantasmata 
fugare",  and  the  upupa,  then  as  now,  was  taken  to  be  the  lapwing, 
though  Th.  Cooper  says,  "Wherefore  [from  his  crest  as  described] 
it  cannot  be  our  lapwing  ...  it  is  rather  ...  an  Houpe"  [hoopoe], 
which  it  is  likely  from  the  names,  both  being  onomatopeiatic.  The 
daughter  of  the  vicar  of  Oare,  near  Faversham,  Kent,  Miss  K.  P. 
Woolrych,  says  that  an  old  man,  when  young,  heard  lappoint  as  the 
common  name  for  the  still-abounding  lapwing. 

P.  269.  "Cleave  an  oken  branch."  One  is  tempted  to  think  this  bit 
of  folk-lore  is  a  reminiscence  of  Druidical  times. 

P.  271.  "Ps.  Exaltabo.'"     Ps.  245,  Pr.  B.  vers. 

P.  273.  "Nameles  finger."  Wier,  "innominatum".  From  this  last, 
which  is  not  so  much  nameless  as  "unhappy",  etc.,  I  think  the  middle 
finger  is  meant,  "digitus  impudicus",  "famosus",  "infamis",  under 
which  latter  epithet,  cf.  Persius,  Sat.  ii,  for  the  reason.  At  325  he 
calls  the  middle  finger  the  long,  and  at  326  the  middle,  at  329  the 
longest  finger. 

P.  275.  "  Made  room."     Gave  occasion  or  opportunity. 

P.  284.  '■^Final/ie."  This  is  in  italics,  the  mark  of  a  quotation,  but 
it  is  not  from  the  Rhemish  Test,  of  1582,  given  as  one  of  the  books  he 
consulted,  nor  have  I  yet  found  from  what  Protestant  version  he  took 
it. 

P.  289.  "Eccle.  I.  &  I."  Probably  a  press  error  for  i  &  13,  the 
words  being  a  remembrance  of  the  sense  of  verses  13  and  17.  It  is 
not  Ecclus. 

P.  294.  "The  corral."  Can  we  see  in  this  the  origin  of  the  almost 
universal  coral  for  children  when  teething.? 

"  Dinothera."     Cannot  find  it. 

"Aitites."     Properly  "Aetites",  a  stone  said  to  be  found  in 

the  eagle's  nest.     Plin.,  b.  7,  c.  3. 


General  Notings  on  Scof  s  Text.  575 

P.  294.  "  Droonke  as  apes."  An  expression  readily  understood  by 
those  who  have  watched  the  purposeless  doings  of  apes  and  their 
throwing  themselves  about. 

"Amethysus."     This  occurs  twice,  but  I  know  it  not  as  a 

variant  of  amethystus.  "Corneolus."  Various  descriptions  are  given 
of  this  by  Pliny,  Bartholome,  Th.  Cooper,  Minshen,  and  Holyokes 
Rider,  but  I  presume  (as  given  by  Bailey)  it  is  our  cornelian. 

P.  295.  "  Smarag."     The  emerald.     "Mephis."     Unknown  to  me. 

P.  296.  "  Wherelay  .  .  .  concluded."  It  is  improbable  that  this  is, 
as  elsewhere,  concealed  irony.  Much  more  probably  Scot  was  not 
free  from  a  belief  in  the  influences  of  the  stars  on  the  formation  of 
these  stones,  just  as  he  believed  in  the  influence  of  the  moon  in  the 
sowing  of  seeds,  though  he  did  not  believe  in  astrology. 

P.  300.  "Academicall  discourses."  He  refers  to  the  disputations 
held  by  students  and  candidates  at  the  colleges,  as  these,  of  course, 
naturally  set  forth  the  opinions  of  others. 

P.  301.  "Serpent  abandon."     Is  this  fabulous  folk-lore  or  not? 

P.  302.  "Celondine,  Chelidonius",  cf.  p.  293.  It  appears  from 
Dioscorides  and  Pliny,  25,  8,  that  the  Chel.  majus,  L.,  is  that  spoken 
of. 

P.  303.  "  Reneweth  bleeding."  This  variant,  that  it  does  so  either 
at  "  the  presence  of  a  deare  friend  or  mortall  enimie",  and  not  merely 
at  that  of  the  murderer,  is  worthy  of  note. 

P.  304.  "  Our  Princess  doth."  This,  vouched  for  by  one  such  as 
Scot,  shows  the  real  piety  and  wisdom  of  Elizabeth  as  against  the 
scandals  of  the  then  times  and  the  beliefs  of  after  times. 

P.  312.  "Black  children."  I  put  this  down  either  to  looseness  of 
writing  or  to  that  want  of  discrimination  (or  colour  blindness)  which 
led  Elizabethans  to  speak  of  things  as  black,  etc.,  which  approached 
that  colour.     "As  black  as  a  toad." 

P.  314.  "Two  manner  of  todes."  An  example  of  the  universal 
belief  that  all  insects,  and  some  eels,  serpents,  and  toads,  were  not 
begotten,  but  produced  by  the  action  of  the  sun  on  inanimate  matters, 
in  fact  by  spontaneous  generation.  Even  the  generation  of  man  was 
held  to  require  the  co-operation  of  the  sun. 

"Of  the  fat  of  a  man  .  .  .  lice."     He  means,  I  presume,  of 

fat  beneath  the  skin  of  a  living  person,  a  belief  apparently  confirmed 
by  the  death  of  persons  from  lice  ;  for  Bartholome,  Batman's  alias 
Trevisa's  translation,  says,  1.  18,  c.  88  :  "  Lice  and  nits  gender  in  the 
head  or  in  the  skinne";  and  just  before,  they  are  engendered  "of  right 
corrupt  air  &  vapoures  that  sweate  out  betweene  the  skinne  and  the 
flesh  by  pores." 

P.  316.  "Aqua  composita."  Not  in  Ovid's  sense,  but,  I  presume= 
spirits  of  wine  or  rectified  wine,  etc.,  though  I  have  not  come  across 
the  term  elsewhere.     I  may  add  that  Aqua  was  used=:Succus. 

P.  319.  "The  cause  being  taken  away."     See  note,  p.  14. 

P- 333-  "  Nether  card."  Scot  evidently  did  not  know  "  the  pass"; 
possibly  his  age  did  not. 

P.  338.  "  Gaggle  of  geese."  The  then  correct  term  for  a  flock  of 
geese.     Cf.  The  Bake  of  St.  Albans^  at  the  end  of  "  Hawking". 


576 


General  Notings  on  Scot' s  Text. 


P-  339-  "Send  them  to  Pope."  Unable  to  refer  "them"  to  the 
"  horses"  or  to  the  "  neighbors",  I  am  forced  to  believe  it  an  error 
for  "  then". 

"  Unto  the  doore."     This  (.)  should  be  (,)  the  "  W  "  marking, 

as  usual,  the  beginning  of  (the  purport  of)  his  speech. 

P.  342.  "  You  meane  to  cut."  He  would  say,  "which  you  would 
make  believe  to  cut". 

P.  367.  "  Extraordinary."  Beyond  the  number  of  his  ordinary 
lemans. 

P.  374.  "  Had  I  wist."  A  proverbial  saying,  at  one  time  much  in 
fashion=had  I  known.  Used  here  for  an  uncertainty  which  turned 
out  an  ill  certainty. 

P.  386.  "  Goeth  before."     Takes  precedency  of. 

"  Be  abroad."     Cf.  "  Extracts  from  Wier  II." 

"  If  his  cap  be  on  his  head."     Cf.  "Extracts  from  Wier  II." 

P.  390.  '"''D  unit  que."  When  Dr.  Fian  was  examined,  James  VI  being 

present,  he,  after  the  two  torturings  of  the  rope,  and  boots,  confessed, 
among  other  things,  that  he  had  bewitched  a  gentleman — a  rival  lover 
— and  "caused  the  sade  Gentleman  that  once  in  xxiiii  howers  he  fell 
into  a  lunacie  and  madnes  and  so  continued  one  hower  together". 
The  gentleman  was  brought  before  the  king,  and  went  violently 
mad  for  an  hour,  leaping  so  high  that  he  touched  the  ceiling  with  his 
head,  and  behaving  so  violently  that  the  gentlemen  present  had  to  get 
assistance  and  bind  him  hand  and  foot.  Fian  became  penitent,  and 
renounced  the  devil  ;  next  day  said  the  devil  had  appeared  and  would 
again  have  persuaded  him,  but  he  resisted  him.  However,  he,  Fian, 
obtained  the  key  of  his  prison  door  and  fled.  Re-captured,  he  denied 
all  his  confession,  saying  that  he  had  only  made  it  through  fear  of 
torture.  Then  "  His  nailes  upon  all  his  fingers  were  riven  and  pulled 
out  with  ...  a  payre  of  pincers,  and  under  everie  naile  there  was 
thrust  in  two  needels  over  even  up  to  the  heads.  [Here,  I  presume, 
there  is  a  hysteron  proteron.]  Then  was  he  .  .  .  convaied  again  to 
the  torment  of  the  bootes  wherein  he  continued  a  long  time,  and  did 
abide,  so  many  blowes  in  them,  that  his  legges  were  crusht  and  beaten 
together  as  small  as  might  bee,  and  the  bones  and  flesh  so  brused, 
that  the  bloud  and  inarrow  spouted  forth  in  great  abundance,  wherby 
they  were  made  unserviceable  for  ever,"  he  still  declaring  that  what 
he  had  said  before  "was  onely  done  and  said  for  feare  of  paynes 
which  he  had  endured".  He  was  strangled,  and  his  body  burnt, 
according  to  law,  towards  the  end  of  Jan.  1591.  The  italicising  is 
mine.  Can  anyone  read  this  without  a  shudder,  and  without  feelings  of 
indignation  that  will  express  themselves.'' 

The  gentleman  who  went  mad  for  an  hour,  and  then  said  he  had 
been  in  a  sound  sleep,  doubtless  acted  a  part  to  confirm  the  tale  of  his 
friend.  This  is  confirmed  by  the  fact  that,  violently  as  he  behaved,  he 
seems  to  have  hurt  no  one,  not  even  himself 

P.  406.  "Common  copulation."  Used  as  "friendly  conjunction"  or 
working  together,  in  opposition  to  "carnal  copulation",  a  phrase  he 
employs  when  necessary. 

"To  whome  be  honour."     Is  there  an  omission  here  of  (as 


General  Notings  on  Scot's  Text.  577 

seems  most  likely)  "  In  the  name",  etc.,  or  are  we  to  look  liack  as  far 
as  "Tetragrammaton",  etc.,  for  antecedents?  a  course  in  which  I  can- 
not myself  believe. 

P.  413.  "  My  verie  name."  Cf.  App.  II,  p.  60,  §  22,  though  I  know 
not  that  this  phrase  is  there  explained,  we  may  conjecture  from  it 
that  we  have,  while  alive,  spiritual  "names  after  a  Magical  manner", 
whatever  that  may  mean. 

P.  414.  "ffalaur"  (Diagram).  If  one  were  really  wanted,  a  most 
excellent  example — whether  we  look  to  Scot's  other  uses  of  this  word, 
or  to  the  names  of  the  other  three  spirits  in  the  diagram — that  "fif "  was 
merely  "F". 

P.  416.  "  Ps.  xxii  and  li."     Prayer  Book  numbers  and  version. 

P.  418.  "Are  written  in  this  iDooke."  It  is  clear,  therefore,  that 
Scot  took  this  experiment  of  Bealphares,  and  in  all  probability  from 
ch.  8  inclusive  to  this  one,  from  some  conjuring  book,  not  improbably 
T.  R.'s. 

P.  419.  "/;/  throno."  Neither  this  nor  its  English  equivalent  is  to 
be  found  in  any  of  these  conjurations.  In  p.  417  we  have,  "which 
conteinest  the  throne  of  heaven";  but  unless  the  true  translation  be 
"  which  are  conteined  in  the  throne  of  the  heavens",  this  cannot  be 
"  in  throno".  On  the  whole,  I  think  that  it  refers  to  some  conjuration 
not  copied  by  Scot,  thus  strengthening  the  supposition  set  forth  under 
Extracts  from  Wier  II,  and  p.  418. 

"  Then  say  In  thnnioP     I  feel  by  no  means  content  with 

the  change  of  "then"  to  "thou".  "And"  may  be  an  =  "if",  but  I  do 
not  remember  an  instance  of  Scot's  use  of  "and"  in  this  sense.  Or 
this  "and"  may  be  an  accidental  insertion  by  the  printer,  when  after 
^'•throno'"  we  might  understand  [adding]  "that  thou  depart",  etc.;  and 
this,  I  suspect,  is  the  sense  intended,  whatever  the  emendation  may 
be. 

P.  421.  "  Ch.  XV."  The  making  of  the  holy  water  is  the  Latin  form 
of  that  Englished  from  the  Missal  at  p.  445.  Hence,  I  presume,  the 
blessing  of  the  salt  is  from  the  same. 

P.  423.  "  In  such  a  place  N."  There  being  no  (,)  N.  seems  here  to 
be  used  for  any  place,  as  it  has  been  used  for  any  man  or  spirit.  So 
"this  N.",  p.  424,  refers  to  a  bond  or  document.  In  pp.  425-6,  where 
"N."  occurs  four  times,  it  can,  so  far  as  I  can  see,  mean  nothing  else 
but  the  place,  the  crystal  or  other  matter,  in  which  the  spirit  is  to 
appear.  In  p.  428,  we  have  also  "to  your  N.",  explained  just  after- 
wards as  "into  your  christall  stone,  glasse",  etc.  And  in  p.  429,  "anie 
N."  =  gold,  silver,  etc.  "N."  was  therefore  a  general  indefinite,  not 
used,  as  now,  for  a  man  only  ;  still,  its  most  likely  etymon  seems  to 
be  the  initial  of  "Nomen". 

"  On  thy  booke."     In  424  we  have  "  by  the  holie  contents 

in  this  booke",  and  "  kisse  the  booke".  From  these,  and  from  the 
statements  in  the  additions  to  the  third  edition  that  the  conjuror  is  to 
consecrate  and  take  a  Bible  with  him,  I  presume,  that  one  is  here 
meant  to  be  used. 

P.  425.  "Other  bond."  That,  I  presume,  which  follows  on  this 
page. 

4E 


578 


General  Notin^^s  on  Scofs  Text. 


<i> 


p.  425.  "Made  a  man  for  ever."  I  note  this  1584  use  of  the 
phrase. 

P.  426.  "  I  constreine  the  spirit  of  N."  The  after  text  might  induce 
one  to  suppose  that  "the"=thee,  but  the  phrase  is  repeated  seventeen 
times  in  this  chapter,  and  "thee  spirit  of  N."  not  once,  though  we  have 
"  the  spirit  of  thee  N."  once,  and  "  thou  spirits  of  N."  thrice.  Our 
Ehzabethan  ancestors  were  apt  thus  to  mingle  up  the  second  and 
third  persons. 

P.  428.   "  Proove  this."     Try  it  ;  put  it  to  the  proof. 

P.  431.  "  (Blew  miracles)."  A  friend  suggests  "trew";  but  though 
this  is  probably  the  sense,  yet  I  hesitate  to  change  the  word.  W.  B., 
in  Notes  and  (li/cries,  fully  explains  this  as  '■'■blaues  wuiider'\  an  "amaz- 
ing or  wonderful  wonder", the  adjective  being  intensative,  as  is  perhaps 
"blue''  in  the  phrase,  "once  in  a  blue  moon,"  z>.,  never. 

P.  434.  "  Doctor  Burc."  The  Burcot  cozened  into  buying  a 
familiar  from  Feats,  p.  522. 

"  He  strake."    Spirit-rapping,  therefore,  is  older  than  this 

century,  though  the  manner  was  different. 

P.  436.  "Matins  at  midnight."  The  Franciscans  solemnise  matins 
directly  midnight  is  passed. 

P.  437.  "Officiall."  The  French  name.  Cf.  Cotgrave  and  Du  Cange, 

P.  439.  "  To  to  abridge."  A  printer's  repetition  ;  one  being  at  the 
end  of  a  line,  the  second  at  the  beginning  of  the  next. 

P.  441.  '"'•Deus  ill  adjj(fori7i7n."     Ps.  Ixx.     Prayer  Book. 

■ — "Excommunicate."  479.  "Infatuate."    The  form  originated 

circa  1400,  from  "  infatuatus",  etc.,  before  the  verbs  existed,  and  are 
not  examples  of  "ed"  eliding  or  coalescing  when  the  verb  ends  in  "d" 
or  "t".  This  last,  however,  is  found  in  Scot,  and  in  a  work  at  least 
ten  years  older. 

P.  442.  "  Vitas."     See  note  87.     458.    Ditto. 

P.  444.  "  Except  in  a  plaie."  Probably,  therefore,  had  witnessed 
Moralities,  etc. 

P.  446.  "  Increase."  Error  for  "  incense".  Tobit  viii,  5.  (W.  A. 
Harrison.)  Vulg.  has  no  word  for  this  in  viii,  2  ;  "  Fumus",  in  vi,  8. 
Genevan  version,  "  perfume".  Whether  "  incense"  be  Scot's  own 
word,  or  the  rendering  of  some  English  version,  I  know  not. 

P.  459.  "  Sunne  ...  is  3966000."  The  nearest  to  this  computation 
that  I  can  find  is  that  of  Archimedes,  who  made  the  sun's  distance 
1,160  times  the  earth's  semi-diameter,  that  is,  3,985,760  miles.  Scot, 
however,  must  have  taken  some  later  computation,  as  he  speaks  of 
the  sun's  "  neerest"  distance. 

Note,  a  pound  of  good  candles,  such  as  were  offered   in 

church,  cost  threepence. 

P.  461.  "  Sir  John"=the  aforesaid  priest.  Cf.  265,  361,  and  "Sir 
Lucian",  463  ;  also  468,  the  translation  of  "Dominus". 

P.  466.  "  Kings  bench."     Note,  still  so  called  in  1583. 

P.  467.  "Most  noble  andvertuous  personage."  Probably  Leicester. 
Cf.  close  of  letter. 

P.  468.  "  Sir  John  Malborne,"  1384.  Hence  an  Englishman,  and 
not  a  German,  was  in  all  probability  the  first  to  raise  his  voice  against 
the  cozenages  of  medieval  witchcraft. 


General  Noting s  on  Scot's  Text.  579 

p.  471.  "Collen."     Cologne. 

P.  474.  "  Three  images."  As  pointed  to  by  the  text,  it  appears  from 
Bodin  that,  "Un  Prestre  Sorcier  cure  d'lstincton  [IsHngton]  demi 
lieue  pres  de  Londres,  a  estd  trouv(^  saisis  1578  de  trois  images  de  cire 
conjur(!es,  pour  faire  mourir  la  Reyne  d'Angleterre,  &  deux  autres 
proches  de  sa  personne." 

P.  476.  "  Wherein  a  Gods  name."  =:Wherein  in  God's  name.  No 
oath,  but  he  means  to  explain  that  the  miracle  consisted  in  his  being 
able  to  read  the  canonical  scriptures  written  in  God's  name,  or 
inspired  by  Him,  but  not  the  fabulous  Apocrypha. 

"  The  good  speed."     See  note,  p.  24. 


GLOSSARY. 


The  numbers  refer  to  the  pages  of  the  first  edition,  and  refer  to 
an  occtcrrence  of  the  word,  but  not  necessarily  to  the  only  occurrence 
of  it.  Should  the  inquirer  fail  to  fittd  any  word,  he  should  consult 
the  Notings. 


Abho?ninable.  He  always  uses 
the  "  h"  as  did  Holofernes,  Gab. 
Harvey,  etc.,  from  the  false  de- 
rivation "ab  homine". 

Abrenjinciation,  440.  A  word  used 
probably,  as  Richardson  sug- 
gests, as  a  stronger  form  of 
renunciation.  It  was  used  as  a 
technical  for  the  renunciation  of 
the  devil  and  all  his  works  in 
the  baptisms  of  the  Roman 
Catholic  Church. 

Accloied,  79.  As  cloyed=encum- 
bered,  satiated. 

Achate,  297.  The  more  Latinate 
form  of  agate  (achates). 

Acyro7i,y]\.   Greek  unauthorised. 

Addicted,  298.  Joined  or  attached 
to. 

A  doo,  475.  The  "a"  =  at  in  this 
and  like  words  was  then  fre- 
quently printed  apart,  or  accord- 
ing to  them — a  part. 

j-Egyptians,  197.     Gypsies. 

Alligations,  239.  Spells,  or  the 
like,  bound  to  one's  arm,  etc. 

Anato/nie,  430.     A  skeleton. 

Apparentlic,  511.  Clearly,  evi- 
dently. 

Appensions,  239.  Spells,  or  the 
like,  hung  about  one. 

Applicable,  582.  Able  to  be  ap- 
plied. 

Appointed.,  415.    Dressed  in  order, 


or  conformably,  as  we  still  use 
the  word  appointments. 

Appose,  ^i.     Our  pose. 

Aqua  composita,  316.     See  note. 

Assotted,  5.  Adsotted  ;  our  be- 
sotted. 

Astonnied,  309.  Astonished  in  the 
original  sense,  i.e.,  astounded,  or 
so  lying  in  a  swoon,  that  she 
lay  as  dead. 

Avoid,  240,  493.  To  void  or 
empty,  either  "make  void''  or 
"void  from".  This  use  is  as 
early  at  least  as  Trevisa,  or 
circa  1397. 

Axes,  232.  The  French  Acces. 
Hence  in  Sussex  and  the  North 
=agues.  But  I  am  told  that  in 
Kent  it  bears  the  secondary 
sense  of  aches. 

B. 

Babies,  166.  Toys,  trifling  child- 
ish things. 

Baggage  todc,  y]"].  A  foul  tode. 
The  epithet  is  now  only  used 
of  an  ill-conditioned  woman  of 
low  degree. 

Bat,  380.     A  staff. 

Bedstaffe,  79.  The  Johnson-Nares 
explanation  is,  I  believe,  wrong. 
With  Miss  Emma  Phipson,  I 
rather  take  it  to  be  a  staff  to 
summon  attendance,  a  substi- 
tute for  the  modern  bell    still 


Glossary. 


581 


used  by  invalids  and  others. 
Cf.  Ev.  M.  in  his  Humour^  i,  4. 
It  has  been  also  suggested  that 
it  is  the  staff  used  to  beat  up 
the  bed,  etc. 

Become.  Used  as  then  in  1 26,  1 58, 
323,  329,  as  equivalent  to  "  gone 
to".  Cf.  3  Henry  VI,  n,  1,9,  10. 
And  in  a  law  of  Henry  VIII 
(ann.  33,  ch.  8)  are  the  words 
"where  things  lost  or  stolen 
should  be  become",  when  it 
speaks  of  the  acts  of  magicians, 
fortune-tellers,  etc. 

Beetle-head,  66.  =  Our  hammer- 
headed  fellow,  a  beetle  being 
such  a  hammer  or  rammer  as 
paviors  now  use  and  so  call. 

Bench  whistlers,  528.  Idle,  sottish 
fellows,  who  spend  their  time  on 
ale-benches  rather  than  seek 
occupation,  and  whistling  from 
want  of  thought  or  occupation. 
A  then-known  phrase. 

Bewraieth,  69,  and  frequent.  Be- 
tray. Also,  though  a  different 
word  and  not  in  Scot,  to  befoul. 
In  328  the  verb  is  used  thus : 
"the  thing  shall  be  so  well  and 
perfectly  done,  that  a  stranger, 
though  he  handle  it,  shall  not 
bewraie  it"  [i.e.,  discover  the 
fraud  either  to  himself  or  others]. 

B is: gin,  XT  \.  Yy.  begiiin.  Cf.  Cot- 
grave.  Properly,  according  to 
Minsheu,  a  child's  [close]  cov- 
ering for  the  head  or  cap. 
Also  generally  a  close  or  skull 
cap  ;  here,  as  in  Sh.,  2  Henry 
IV,  iv,  4,  used  for  a  night-cap. 

Bile,  203.     A  boil. 

Blisse,  157,  ad  Jin.  Being  opposed 
to  "cursse"  seems=:blessing. 

Boolted,  480.  A  miller's,  etc. 
technical  for  sifted. 

Bozut,  ZT)!')  347-  This  (or  bout) 
and  bight  are  still  nautical  for 
the  bending,  or  loop,  of  a  rope. 
Scot  uses  it  for  the  loop,  or 
bending,  of  any  thing. 


B010SC,  268.     Boughs. 

Bucklers,  laie  down  the,  A  iii. 
Submit,  own  themselves  de- 
feated. The  origin  of  this  and 
similar  phrases  is  unknown. 
From  the  words  "Clypeus  salvus 
in  Cic."  and  "Clypeum  abjicere", 
it  may  be  from  the  usages  of 
classic  times, — or  it  may  be 
mediteval. 


Bugges,  2{ 


Frightful  and  un- 


natural appearances,  as  in  bug- 
bears, a  now  equivalent  word. 

Bidbeggers,  B  2.  Terrifying  gob- 
lins. I  see  no  difficulty  in  the 
derivation  from  Btil,  a  bull,  or 
bull's  face,  it  being  terrifying 
enough,  especially  when,  en- 
raged or  mad,  it  is  directly  op- 
posed to  you  ;  and  a  bulbegger 
is  an  over-bold  beggar,  etc. 

Bum  card.  I  believe  a  card 
slightly  longer  or  wider  than 
the  rest,  so  that  the  trickster, 
etc.,  may  distinguish  it. 

Bum  leaf.  A  leaf  similarly  dis- 
tinguished. 

By  and  by,  460.  Immediately. 
Elsewhere  he  thus  translates 
Wier's  "mox"  and  "statim". 


Carter,  478.  Used,  as  in  "carter's 
logic",  for  a  dull-witted  ignora- 
mus, much  in  the  sense  in  which 
we  depreciatingly  use  coster- 
monger.  Carter's  logic  is  not 
the  logic  of  physical  persuasion, 
but  the  ergo  of  the  first  grave- 
digger  in  Hamlet. 

Castrell,  302.  Kestrel,  Tinuncu- 
lus.  The  hovering  hawk,  a  wild 
kind  not  tamable,  that  frightens 
other  hawks  (possibly  by  its  loud, 
ringing  voice),  and  whose  effigy 
was  placed  near  doves,  etc.,  to 
deter  other  hawks.  Hence,  pro- 
bably, arose  the  fable  spoken  of 
in  the  text. 

Cautelousness,  469.  Artful  caution^ 


582 


Glossary. 


Censure^  Av'\\\.  Sentence,  or  judg- 
ment. 

C/iap»iaii,  485.  Generally  the 
seller,  but  also,  as  here,  the 
buyer ;  he  that  chaps  or  cheapens. 

Choiiic  coiti^/i,  211.  Chin-cough, 
the  hooping-cough. 

Cho/er,  205.  One  of  the  supposed 
four  humours.  The  compound 
humour  generated  in  the  liver 
was  divided  into  two  parts,  one 
going  to  the  blood,  the  other 
to  the  gall,  as  this  choler  or 
bile.  It  differed  from  melan- 
choly, or  black  bile,  for  the 
reservoir  of  this  was  the  spleen. 
Cf.  Batman  on  Barth.,  iv,  10, 
and  v,  39. 

Ci)'cu>nstance,  24.  Elsewhere,  as 
75,  used  for  round-about  or 
superfluous  means.  Here  it  has 
a  greater  ill-meaning — a  round- 
about statement  that  would 
evade  declaring  the  truth. 

Clam,  208.  To  stick  on ;  various 
dialects. 

Claiveth,  67.  Scratcheth  (where 
he  itcheth),  pleaseth,  and  there- 
fore flattereth.  Cf.  the  proverb, 
"  Claw  me,  claw  thee",  or  "  K. 
me,  K.  thee",  a  polite  abbrevia- 
tion, which,  I  think,  betokens  the 
odious  origin  of  the  phrase. 

Chibhutchins,  372.  Old  Kentish, 
now,  I  believe,  almost  obsolete, 
for  a  plain,  rough  countryman. 

Coaie  card,  335.     Our  court  card. 

Cold  prophet,  B '\\.\.  170-  One 
whose  prophecies  are  far  from 
the  mark,  just  as  children  at  play 
are  hot  or  cold,  when  near  or 
far  from  the  thing  sought. 
Others  say  that  cold,  as  in 
Chaucer  :=  col. 

Commend,  134.  Commit  to,  in  the 
sense  of  giving,  entrusting,  or 
setting  forth  for  his  examination. 
Latinate. 

Complexion,  461.  The  four  com- 
plexions   or    dispositions    were 


supposed  to  be  due  to  the  ex- 
cess of  (i)  blood,  (2)  phlegm, 
(3)  choler,  (4)  melancholy. 
Here  it  is  used  more  generally 
for  disposition. 

Co>npline,  393.  Part  of  the  Romish 
even-song  (  Cotgrave  ),  which, 
said  just  after  sunset,  completes 
the  offices  of  the  day. 

Conccipts,  326.  Merry  or  strange 
tricks. 

Cone,  227.  I  found,  I  forget 
where,  "to  cone  findere",  hence 
marginal  note. 

Confirmed,  429.  Apparently  "made 
firm";  placed  or  stationed  to- 
gether, each  in  his  fixed  place. 

Constellation.  Is  sometimes  used 
in  old  books,  seemingly  as  de- 
noting the  co-ordination  or  co- 
position  of  the  heavenly  bodies 
(as  regards  one  another)  at  any 
particular  time.  It  was  from 
these  constellations  that  nativi- 
ties were  calculated. 

Cotistreineth.  In  its  primary  or 
literal  sense  of  drawn  together. 

Contagion  of  iveatJier,  269.  For 
=  against. 

Convenient  (with).  Coming  to- 
gether with,  agreeing  with. 

Convented,  16.  Brought  together 
with  {i.e.,  before)  the  judge,  or 
other. 

Convinced,  70,  131.   Overcome. 

Corrupt,  16.  Corrupted;  the  "ed" 
being  assimilated  by,  or  made 
to  coalesce  with,  the  "t".  Cf. 
note,  p.  441. 

Conntrie,  A  iiii.  Used,  as  occa- 
sionally then,  for  county. 

Cousen,  A  vii.  v.  Used  then  as  a 
term  implying  relationship  of 
any  kind,  or  simply  between 
royal  personages  as  a  term  of 
courtesy  and  friendliness. 

Credit,  498.  Belief;  we  should 
say  crediting,  etc. 

Croslct,  357.     A  crucible. 

Crosse  0/  a  coin,  388.    The  reverse 


Glossary 


583 


bore  a  cross.  Now  called  the  tail 
in  "heads  or  tails". 

Ctifioies,  ;^T,2.  As  frequently  in 
those  days,  "curiosus",  full  of 
care,  careful  ;  those  who  would 
inquire  carefully  or  curiously 
into  the  matter. 

Cieshion,  >nissed  t/ie,  490.  Nares 
says  it  evidently  alludes  to 
archery  :  an  unsupported  guess, 
and  not,  I  think,  a  probable  one. 
More  likely  the  reference  is  to 
some  game,  such  as  a  variant  of 
stool  ball,  or  possibly  to  the 
cushion  dance.  Or  it  may  sim- 
ply mean  missed  his  seat. 

D. 

Dajtq'eroiis  of.,  146.  Fearful  of 
[showing],  or,  as  some  say  it  is 
in  Chaucer,  shy. 

Detected^  27.     Uncovered. 

Determina/iflu,  153.  Termination, 
or  ending. 

Detract  iiio.,  94.  Drawing  out, 
spinning  out. 

Dilectioji.  A  choosing,  preferring, 
loving. 

Diriges^  439.  Dirges  ;  a  word 
derived  from  the  Latin  dirige. 

Disagreeable  to,  98.  Disagreeing 
with,  differing  from. 

Dish,  laid  in  my,  i  jO.  For  me  to 
chew  upon. 

Disineiiibrcd,  313.  There  being 
no  talk  of  the  members  of  an 
animal  being  taken  away,  I  take 
it  that  he  means  diversely  mem- 
bered  from  what  it  was  naturally, 
as  was  the  serpent  with  "manie 
legs". 

Diszards,  291.  Evidently  fool  or 
blockhead.  That  it  was  a  name 
for  the  vice  or  fool  of  a  play  is 
by  no  means  a  proof  of  its 
prater  or  diseur  origin,  for  he 
was  not  so  much  a  prater  as  a 
funny  lout  who  bore  himself 
apishly,  and  "moved  his  body  as 
him  list".  Rather  cognate  to  dizzy. 


Donee,  148.  Noted  as  an  early 
use  of  the  word. 

Doubt  in,  482  ;  doubted,  6.  Two 
excellent  examples  of  the  then 
frequent  use  of  these  words  for 
fear  and  feared. 

Duplex  s.  s.,  282.  Should  have 
been  duplicis,  but  the  writer 
probably  thought  that  this  would 
be  liable  to  a  misrendering. 
S[piritus]  S[ancti]  is  of  course 
meant. 


Eager,  249.  Sour  ;  French,  aigre, 
as  in  vinegar. 

Earnest  pennie,  542.  The  small 
sum  given  as  part  payment  in 
earnest  that,  or  as  assurance 
that,  the  bargain  had  been 
made. 

Embossed,  316.  [Spoken  of  glasses 
in  "perspective"  devices.]  Con- 
vex (.^). 

Enabled,  164.  Made  able,  strength- 
ened. 

Eversed,  316.  [As  under  Em- 
bossed?^    Possibly  concave  (i*). 

ExcJuDige,  218.  To  change  or 
transform. 

Excoitrse,  43.  Lat.  excursiis,  out- 
going. 

Expend,  444.  Hang,  or  rather 
weigh  out. 

Experiment,  82.  Trial,  or  mode 
of  proof  ;  the  verb  is  similarly 
used. 

ExsuJ/lation,  440.  In  Roman 
Catholic  baptism  the  devil  is 
rejected  by  exsufflando  (blowing 
him  away)  and  by  abrenuncia- 
tion  (the  renouncing)  of  him 
and  his  works. 

Extermination,  485.  A  driving 
out  beyond  the  boundary  or  ter- 
minus. 

Eybitten,  64.  "  Master  Scot  in 
his  Disco7>ery  telleth  us,  That 
our  English  people  in  Ireland, 
whose  posterity  were  lately  bar- 


584 


Glossary 


barously  cut  off,  were  much 
given  to  this  Idolatry  in  the 
Queen's  time,  insomuch  that 
there  being  a  Disease  amongst 
their  Cattel  that  grew  blind,  be- 
ing a  common  Disease  in  that 
Country,  they  did  commonly 
execute  people  for  it,  calling 
them  eye  biting  witches"  {A 
Candle  in  the  Dark,  by  Th.  Ady, 
M.A.,  1656,  p.  104).  Scot  did 
not  tell  him  this,  but  the  ex- 
planation prevents  erroneous 
guesses. 

F. 

Fautor,  528.  (Lat.)  Favourer,  sup- 
porter. 

Fetches,  no.  Devices,  ruses,  trick- 
eries. 

Fitten,  538.     Make  fit. 

Flawed,  57.     Flayed. 

Foi7ie,  257.  A  rapier,  or,  more 
generally,  the  thrust  (or  parry) 
made  by  a  rapier.  But  see  note 
on  passage. 

Fond,  204.  Foolish,  as  commonly 
then. 

Footed,  340.  A  rather  awkward 
way  of  describing  a  box  with 
two  covers  (opposite  one  an- 
other) and  double-bottomed. 

Foreslo7ucd,  365.  Slowed  over- 
much, i.e.,  omitted  at  times. 
So  we  have  other  words  in  fore 
— foregrown,  etc.  Forespoken, 
has  been  said  to  be  a  com- 
pound of  our  fore,  meaning 
bespeak  or  predict  (Rich.).  But 
it  is  not  to  predict,  but  to  do. 
Hence,  I  rather  take  it  as  equal 
to  speak  over-much  against,  i.e., 
bewitch. 

Frote  (A.  N.).     To  rub. 


Gissard,  528.     A  goose-herd. 
Graffing,  290.     A  form,  an  older 

form,  of  "grafting",  and  so  the 

verb  graff.. 


Griphes,  202.  Vultures  here, 
though  in  some  authors  it  is  the 
griffin  or  dragon. 

Gudgins,  257.  Gudgeons.  This 
fish  is  a  bait,  and  is  easily 
caught.  From  this  latter  cir- 
cumstance it  is  here,  as  fre- 
quently, and  as  in  Shakespeare, 
used  for  a  fool. 

H. 

Hanging,  went  to,  25.  I  suppose 
went  to  perfoi'm  her  part  or  duty 
as  a  witch.  From  hag-ridden, 
hag-tracks,  and  hag-worn,  hag 
seems  to  have  been  used  as  a 
synonyme  for  wicked  or  witch. 

Haffgister,  82.  Kentish  for  the 
magpie. 

Hailed,  ig6.     Haled,  hauled. 

Hair,  agaiiist  the,  9.  Contrary  to 
the  inclination,  a  phrase  which 
might  readily  be  drawn  as  to 
other  animals,  but  which,  I  think, 
arose  from  dressing  a  horse. 

Hair,  hang  her  up  by  the,  257. 
Seems  from  the  word  "utterly" 
to  have  been  used  metaphori- 
cally for  make  away  with.  Per- 
haps because  Absalom  was,  and 
is  popularly  supposed  to  have 
so  died  ;  or  possibly  from  this  it 
was  a  civiller  synonyme  for  be- 
ing hung. 

Hallowc,  316.     Hollow. 

Handle,  368.  Used  in  one  in- 
stance for  to  go  about,  or  carry 
on,  in  a  good  sense ;  in  the 
second,  as  to  make  a  passive 
instrument  of,  as  the  monkey 
when  he  used  the  cat's  paw  for 
the  hot  chestnuts. 

Heeles,  by  the,  65.  Ariosted  and 
confined  him,  because  offenders 
were  often  put  for  safety  into  the 
stocks. 

Hickot,  242.     Hiccough. 

Ho,  501.     Our  "woa''. 

Honestie,  81.  Chastity.  Fre- 
quently used  of  mental  as  well 


Glossary 


585 


as  bodily  chastity.  We  still 
speak  in  this  sense  of  an  "honest 
woman". 

Hot,  255.  Preterite  of  hit.  An 
old,  and  also  frequent,  Kentish 
form  of  the  past  in  many  verbs. 

Houseled,  be,  265.  Receive  the 
Eucharist. 

Hugger  mugger,  433.  An  early 
example,  explained  by  "secret- 
lie"  ;  but  it  also  means,  I  think, 
as  a  consequence  of  the  secrecy, 
in  a  hurried,  tumbling,  indecor- 
ous fashion. 

Hiindretli,  338.  A  then  common 
variant  for  hundred. 

I. 
Idol,  390.     E<^o\or,  similitude. 
Illuded,  69.     Cozened,  deceived. 
Impugnable,  492.     Not  able  to  be 

imposed.      This  able  form 

not  in  our  dictionaries. 
Incestuous,     124.        In     Latinate 

sense,  full  of  pollution. 
hidifferent  (freq.).     Impartial. 
Injirnalles,  426.     Used  as  s. 
Insensible,   216.      Without    sense 

or  meaning. 
Itttend,  430.     Attend. 
Intermedled,  490.    Intermingled. 
Intricate.     Entangle. 
Inversed,   316.      Oy.,  inverted   or 

turned      upside     down.       But 

several  of  these  terms  I  cannot 

explain. 
Irremissable,  70.     Not  able  to  be 

sent  away,  remitted  or  forgiven. 

J. 

Jamme  (of  a  window),  91.  The 
jamb,  supporter,  or  side-post  of, 
here,  a  window. 

Jetting,a,  265.  Jet,  to  fling,  strut, 
etc.,  from  the  Fr.  jeter,  and 
though  I  have  not  found  a  similar 
phrase,  it  seems  here  used  in  the 
sense  of  having  a  fling,  or  aspree. 

John,  Sir,  265.     Cf.  note. 

Jollie,  197,  273.     We  find  its  use 


in  Scot,  explaining,  as  it  were, 
how  the  French  joli,  pretty,  be- 
came our  jolly,  as  in  the  phrase, 
"a  pretty  fellow".  Sometimes, 
as  in  the  last  phrase,  it  seems  to 
have  a  somewhat  lowering  sense. 
In  273  he  seems  called  jollie 
because  he  drank. 

Jtimpe  luith,  492.  Equally  or  ex- 
actly with. 

Jurat,  258.  One  sworn  to  ad- 
minister justice,  a  magistrate  or 
sheriff. 

K. 

Knable,  346.     To  nibble. 

L. 

Lane,  340,  357.  From  the  latter 
reference  i  gather  that  it=:layer. 

Lapidaries,  295.     Early  use. 

Learne  a  lezad man,  359.  Chaucer, 
to  teach. 

Lease  (asses),  264.  Sense  pretty 
evident,  but  I  know  not  the 
word.  Oy.,  same  as  lees,  or 
leese,  losings  or  leavings. 

Le%vd,  Lewdness,  19,  358,  359, 
(Chaucer)  8,  etc.  Sometimes 
ignorant ;  sometimes  in  a  simi- 
lar sense  as  lay,  opposed  to 
clerkly  or  learned ;  sometimes 
wicked  or  nefarious.  Lewdness, 
in  8,  seems  to  equal  uselessness, 
or  doing  nothing  for  their  liv- 
ing. 

Litnitors,  88.  Chaucer,  Begging 
friars,  because  their  limits  were 
appointed. 

Loose,  lose.  These  spellings  are 
used  interchangeably  in  this 
work,  but,  I  think,  are  spelled  the 
more  frequently  as  they  now  are. 
Cf.  Than  and  Then.  Naught 
and  Nought. 

M. 
Martinists.     Those  who  followed 

Martin  Mar-Prelate. 
Masse  cake,   270.      As  shown  by 
Wier,  the  Roman  Catholic  wafer 
4F 


586 


Glossary. 


used  in  the  celebration  of  the 
mass. 

Meatic  siJiff^  499.  Not  mean  in 
our  sense, but  middle  or  midway, 
as  explained  in  the  line  before. 
Sacrifices  of  frankincense  are  a 
mean  between  sacrifices  of  the 
mind  and  those  of  cattell.  So 
mean  sense,  60,  is  used  for  ordi- 
nary or  middling  sense. 

Mccre,  A  ii.  v.  Unmixed,  there- 
fore pure. 

llelancholie.     See  note,  p.  182. 

Mends,  yjl-  Our  'mends,  or 
amends,  or  rather  requital. 

Mt')x/uvif,  B  ii,  368.  Dealer  or 
go-between,  without  reference 
to  commodities  or  goods. 

Miser,  160  (bis).  Latinate,  a 
wretched  one. 

Lloralitic,  308.  The  underlying 
meaning,  as  in  the  Moralities. 

Morrowviasse,  232.     See  note. 

N. 

Nail,  a,  335.     An  awl. 

Nanieles Jinger,  273.     See  note. 

Navielie.  By  name,  and  therefore 
especially. 

NaugJit  and  Nought.  Either  is 
spelled  as  itself  or  as  the  other. 

Neezing,  201.     Sneezing. 

Nephue,  557.  This  use  of  nephew 
as  grandson  was  then  the  rule, 
just  as  was  the  French  neveu, 
and  the  Latin  nepos.  Cf.  Min- 
sheu,  Cotgrave,  Baret,  etc. 
Grand-child  is  used  by  Cot- 
grave,  but  hardly  appears  to 
have  been  in  use.  Sh.  uses 
grandam,  etc.,  tolerably  fre- 
quently, but  grand-child  only 
once,  in  Coriolaims,  and  grand- 
son, etc.,  never. 

Netherstocke,  84.     Stocking. 

O. 

Obeie,  s.,  380. 

Obscure,  380.  "Leone  obscurior  & 
turpis",  Wier  ;    i.e.,  he  appears 


specie  atigelicn,  but  not  white,  but 
darker  than  a  lion,  and  filthy. 

Occupy,  7 7 ; icd,  415.  See  note. 

Ofiely,  114.  A  good  example  of 
the  position  then  commonly 
given  to  the  word  in  a  sentence. 
He  does  not  mean  that  this  is 
the  only  work  of  God,  but  the 
work  of  God  only. 

Orient,  297.  This  word  was  then 
oddly  used.  An  orient  pearl 
was  so  called  by  the  Romans 
because  it  was  large,  and  large 
pearls  generally  came  from  the 
East.  So  here,  easterly  seems 
to  be  used  as  an  equivalent  for 
hot.  The  eastern  regions  being 
in  his  astronomy  nearer  the 
sun's  rising,  they  were  hotter, 
— a  false  explanation  of  a  true 
fact. 

Orizons,  41.     Orisons. 

Otlier.  Frequently  here,  as  con- 
temporarily, used  for  others. 

Overtaken,  324.  Here,  surprised. 
But  in  another  passage  it  is 
deceived. 


Pack,  339.  Agreement,  and  though 
not  a  mere  variant  of  it,  pact. 

Paire  of  cards,  335.  Our  pack. 
So  a  pair-royal  is  composed  of 
three  aces,  kings,  etc. 

Palme,  268.     See  note. 

Passible,  496.  Passable,  able  to 
pass  away,  temporary. 

Peevishness,  483.  Foolishness. 
Greene  seems  sometmies  to  use 
the  adjective  for  perverse  or 
rascally,  PlanetoniacJiia,  40,  22 
— 95,  18,  etc.,  ed.  Grosart. 

Perbreake,  310,  or  Par  break. 
Vomit. 

Perceived,  131.  Seen  through, 
truly  understood. 

Periapts,  230.  Cf.  text.  Ile/xaTT-Tw, 
I  bind,  wrap  around,  attach  to. 

Perish,  407.  Causal  sense,  make 
to  perish. 


Glossaiy. 


587 


Perspective,  3 1 5,  etc.  Not  our  per- 
spective, but  the  arrangement 
of  glasses  and  mirrors  so  as  to 
show  other  things  than  you  ex- 
pect to  see,  etc. 

Perspicuous,  A  v.     Perspicacious. 

Philosophic,  did,  454.     See  note. 

Pile,  385.  Pile  and  crosse=:our 
heads  and  tails. 

Pioners.  Diggers.  The  word  is 
now  confined  to  military  diggers. 

Pitie,  369.  Verb  used  in  causal 
sense. 

Plashes,  ivater,  64.  Pools,  pud- 
dles. 

Plumnie,  238.  Was  this  word 
then  used  in  this  way?  Scot 
was  not  too  squeamish.  Cf. 
"etish",  p.  246,  etc. 

Podtvare,  223.  Agricultural  pro- 
duce producing  pods. 

Points,  341.     Tags  or  tying  laces. 

Pollusions,  447.     Pollutions. 

Practive,  326,  marg.  Able  to 
practise  readily,  practised. 

Pregnancy,  358.  Ability  to  con- 
ceive or  understand. 

Pregnant,  75.  Able  to  become 
pregnant. 

Prelacies,  390.  'SMxer^s  pro'latura; 
seems  to  have  been  used  by  him 
generally,  but  Du  Cange  makes 
it  specific  as  the  office  of  a  dean, 
and  Holyokes  Rider  as  that  of 
an  archdeacon. 

Present,  238.     Immediate. 

Prest,  in,  360.  In  readiness,  there- 
fore in  loan,  in  advance. 

Pretended,  474.  Latinate,  set 
forth.  Under  20  this  is  its  main 
meaning,  but  the  sentence  shows 
how  it  came  to  mean  our  pretend. 

Prevent,  417.  Latinate,  come  or 
go  before.  Its  lapse  into  our 
sense  is  well  shown  in  30. 

Progeny,  32.  Offspring.  Noted 
because  Shakespeare  and  others 
sometimes  used  it  as  progenitors. 

Proposeth,  361.     Setteth  forth. 

Proprieties,  210,  303.     Properties. 


So  Ti-c7'isa  on  Barthol.  1379 
(t.  page,  I  think). 

Prove,  255.  Proved,  21.  Try, 
attempt. 

Purchase,  430.  Obtain.  The  same 
usage  (found  in  other  authors) 
shows  that  the  thieves'  cant  ridi- 
culed in  Shakespeare  was  but 
an  appropriation  of  this. 

Q- 

Question  be  made,  25.  Torture 
applied. 

Qtcezie,  239.  Squeamish,  apt  to 
vomit. 

Quick,  415.  Live,  springing,  run- 
ning. 

R. 

Rank,  279.  Thick,  full,  abundantly 
fertile. 

Rath,  441,  Early. 

Rcall,  sometimes  =  Royal. 

Recount,  170.  Qy.,  to  say  (or 
esteem),  in  reference  to  the 
spelling,  etc.  ;  or  is  it  equal  to 
account  ? 

Recreations,  93.  Re-creations,  cre- 
ations over  again. 

Reere  banquet,  66=:a  rere-supper, 
or  eating  and  drinking  after 
supper. 

Regiment,  378.  Rule,  as  often 
then. 

Remorse,  171.     Pity,  as  often  then. 

Remove,  242.  Used  as  our  move, 
the  joint  being  looked  on  as 
passive,  and  different  from  the 
moving  power. 

Resiant,  476.  Fr.r^J'^(^z?^/,  resident, 
Cotgrave,  who  gives  also  the 
Engl,  resiant. 

Resistance,  445.  Not  resistance 
of  or  from,  but  resistance  [to 
God]  proceeding  from,  or  be- 
longing to,  spirituall  iniquitie. 

Rest,  344.  Remain,  but  here  un- 
usually used. 

Rish,  341.     Rush. 

Roome,  made,  275.  Made  way,  i.e., 
gave  opportunity. 


588 


Glossaiy. 


Saccart'ft^,  etc.,  95.  Sacring,  con- 
secrating. The  sacring  bell  is 
the  bell  rung  at  the  time  of  con- 
secrating and  elevating  the 
host. 

Safef^uard.,  51.  A  skirt  or  outside 
petticoat  worn  when  riding. 

Scantling.,  358.  Dimension.  Nau- 
tical ;  is  properly  dimensions  of 
timber  when  reduced  to  its  pro- 
per size,  but  sometimes  the 
piece  so  reduced. 

Scot  /fee,  71.  Primarily,  free  from 
charge;  secondarily, from  punish- 
ment. 

Scelie,  35.  Harmless,  thence  sim- 
ple. 

Scverall.,  527.     Separate. 

Shepcns.,  88.  Stalls  for  cows.  Some 
say  also  for  sheep. 

Shouldered,  A  vi.  v.  Here,  sup- 
ported, as  when  one  shoulders 
another  for  that  purpose. 

Shrewdly,  79.  Maliciously  or 
keenly. 

Sinewes,  47,  241.  Probably  from 
the  want  of  knowledge  of  ana- 
tomy, this  was  used  both  for  our 
sinews,  but  more  generally,  I 
think,  for  nerves.  We  find  it, 
certainly  in  this,  and,  I  think,  in 
both  senses,  in  Batman,  or 
rather  Tre^nsa  upon  Barth.,  and 
for  nerves  in  medical  writers,  as 
in  Boord,  and  in  the  translation 
of  Vigo.  In  248,  where  "mar- 
row" precedes,  it  is  most  proba- 
bly^nerves.  Wier  in  the  same 
passage  has  "a  nervis". 

Sir  John,  265,  etc.     See  note. 

Sithens.,  458.     Since. 

Skils  not,  it,  335.      It  matters  not. 

So.  Frequently  used  where  we 
use  as. 

Sock  a  corpse,  42,  124.  To  sew  a 
corpse  in  its  winding  sheet. 
Kentish. 

Sort,  374.     Set,  or  company. 

Spie  him,  46.     Spy  him  out. 


Spoil  a  witch,  269.   Injure  a  witch. 
Square,  410.   Used  for  an  unequal- 
sided  parallelogram  [] . 
Sterne,  A  iii.     Used,   as    not  un- 

frequently  then,  for  helm. 
Sterven.    Punished  by  any  means, 

though  not  intentionally  killed. 

Starved  iip,    1 24,    is    used    for 

starved  to  death. 
Straught,  144.     Our  distraught. 
Strumpet,  145.     Used  as  a  term 

of  reproach  without  reference  to 

its    sexual   sense.     So   he  uses 

incestuous. 
Success,  196,  197,  272.     Event  or 

sequel,   whether   bad   or   good. 

Hence  we  still  speak  of  "good 

success". 
Sz(ffocate,  223.    Qy.,  to  choke  with 

weeds. 
Sttffrages,  434,  444.   Du  Cange  (8). 

Prayers  by  which  the  help   of 

God  is  implored. 


Temper  with  them,  20.  May  be 
variant  or  error  for  tamper;  may 
perhaps  be  our  temper  them, 
work  them  up  fittingly,  etc. 

Temporall,  B  v.  Carnally  or 
materially  bodied. 

Tester,  or  Testor,  340.     Sixpence. 

Testijie,  374.  Not  to  testifie  to, 
but  to  make  themselves  wit- 
nesses of 

Than,  then.     See  note,  p.  158. 

Therefore,  528.  On  that  account, 
or  for  that  thing. 

Thomas,  233.  Anyone,  as  John, 
or  N.  or  M. 

Thropes,  88.     Thorps  or  villages. 

Travel,  A  ii.  Travel  and  travail 
were  both  so  spelled. 

Treeiie,  A  vi.     Tree-en,  wooden. 

Trench  master.  He  —  says  G. 
Markham,  Soldier's  Grammar, 
p.  128 — "hath  command  over 
all  the  pyoners  .  .  .  and  by  his 
[the  master  general  of  the  ord- 
nance] directions  seeth  all  man- 


Glossary. 


5S9 


ner  of  trenches  cast  up,  whether 
It  be  for  guard  and  inclosing  of 
the  campe,  or  for  other  particu- 
lar annoyance  to  the  enemye,  or 
for  the  building  of  sconces  or 
other  defence  or  offence,  as 
directions  shall  be  given." 
Grose,  Mil.  Aitttq.,  i,  223-4, 
who  adds,  "  This  officer  seems 
sometimes  to  have  been  stiled 
Devisour  of  the  fortifications  to 
be  made." 

Tried,  66,  211,  453.  Proved,  as 
gold  is  tried  by  touchstone,  etc. 

Trish  trash,  523.  A  reduplicate, 
and  therefore  emphatic,  form. 

Tuition,  ^\^.   Defence.   'L^i.  titere. 

Turbinall,  316.  Qy.,  top-shaped, 
from  Lat.  tii7-bo. 

U. 

Undermcales,  88.  Intermediate 
meals  after  dinner,  and  thence, 
as  here=:in  the  afternoon. 

Un proper,  371. 

Untame,  252. 

V. 

Vade,  169.  Used  contemporarily 
as  fade,  but  generally  as  a 
strengthened  or  more  emphatic 
form,  as  shown  here  by  "  utterly 
wither". 

Valure,  130.     Valour. 

Virtutes.  Virtues,  i.e.,  the  order 
of  angels  so  called.  PI.  of  Lat. 
virtus. 

Void^P\.vo\di,     and     so    Trevisa, 

1397- 

W. 

Wag,  324.  Probably  used  in  an 
ill  sense,  as  a  chatterer  who 
makes  himself  conspicuous  by 
his  interference. 


Wax,  249.  To  increase  and 
thence  to  grow,  and  to  grow  or 
become,  whether  the  growth  be 
increase  or  not. 

Wealth,  A  iii.     Weal. 

W keeking,  301.  An  onomatopaeic 
word. 

Where,  429.     Whether. 

Whereas,  419.  Whereat,  at  which. 

Whitnieats,  281.  Milk-whitepots, 
custards,  cheese-cakes,  butter, 
cheese  (Pjailey).  In  fact,  any 
thing  or  any  dish  made  of  milk. 
Laciucaria  (Th.  Cooper,  Holy- 
okes  Rider). 

Wist,  had  I,  374.     See  note. 

Witch.  Used  by  Scot  and  others 
for  both  wizards  and  witches, 
though  the  former  word  was 
known  in  English  in  1582 
(  Witches  at  St.  Osees,  by  W.  W.). 
So  used  till  at  least  1670. 

Witchnionger.  (a)  Those  who 
dealt  with  witches,  as  with  wise 
women.  (1^)  Those  who  sought 
them  out  for  punishment. 

Wreath,  225.  Translation  of  Lat. 
vertere,  to  wrest  or  twist  vio- 
lently. 

Wrote,  199.     Wrought. 

X. 

Xenophilus,  378.  Wier's  Zeno- 
philus.  A  friend  suggests  same  as 
0/\o^6i'o?,  a  friend  to  strangers, 
hospitable.  The  difficulty  is, 
what  is  such  a  one's  outwardly 
distinctive  form  ? 

Y. 

Yaw,  228.  To  go,  or  stray,  out 
of  their  course.  Now  nautical 
only. 

Yer,  A  vii.     Ere. 


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